Hf'.riL. »Vv, '^^r^ OF THE Theological Seminary, PRINCETON, N: J. C«se, 'N??^.^«rrr'>rTrr'... C5iy JMO n iSfte//, .....sJl5.yw.Tb . S ec^^^^^ n ^ . . . . fioofc, YlZ). .N° — : - 4'^ ' 'H ^ ;, • . .j */ rKllIOiiTO.l '^\TIISOLOGIGiiL^' Dccccir. Paul's love to thp: church at rome. Rom. i. 9 — 12. God is my wifness, ivhom I scri'e ivifli ni'ij spirit in the Gospel of his Son, that without ceasing I viake mentiuji, of you always 171 my prayers ; making request [ij by any means vow at length I might have a prosperous jonrney by the ivill of God) to come unto you : for I long to see you, that ■ / may impart uuto you some spiritual gift, to the end you may be established ; (hat is, that I may he comj'orted together with you by the mutual faith both of you and me. IT has been thought by some, that it would have been better for the Church if the Gospels only had been transmitted to posterity, and the Epistles had perished in oblivion. This impious sentiment originates altogether in men's hatred of the truth ; and it argues as much ignorance of the Gospels, as it does ingratitude to God. The Gospels contain all the same truths as the Epistles; but the Epistles render them more clear. Never should we have had so complete a view of the correspondence between the Jewish and Christian dispensations, as we are favoured with in the Epistle to the Hebrews : nor would the doctrine of justification by faith alone have been so clearly defined, or soincontrovertibly established, if the Epistles to the Romans and theGalatians had never existed. We are moreover indebted to the Epistles for a much clearer insight into practical religion, than we ever should have had without them. It is true, that the example of Christ is perfect, and that the precepts he has given us are perfect also ; but we should never have known what heights of piety are attainable by " men of like passions with ourselves," if we had not known more of the Apostles than what is recorded of them in VOL. IX. B the 2 ROMANS, I. 9 12. [90'J. the Gospels. In the Acts of the Apostles we behold much of their zeal and diligence; but in the Epistles, the full portrait of a Minister is drawn with a minute- ness and accuracy which we should in vain look for in any other place. Togo no further than to the words before us — what an exalted idea have we of the love which a Minister should bear towards his people, in this solemn declaration of St. Paul ! Let us contemplate it awhile : let us consider the leading points which his words de- velope ; and, I. His love to the Church at Rome — St. Paul was a man of a most enlarged heart: he loved all that loved the Lord Jesus Christ in sincerity ; as well " those who had not seen his face in the flesh," as those who had been converted under his own Minis- try. He knew the Christians at Rome only by report; yet he felt the most ardent affection for them ; and shewed that affection, 1 . By his incessant prayers for them — ■ [The love which exists among the men of this world leads them to regard each other's temporal welfare : but spiritual and Christian love has respect chiefly to the souls of men ; and consequently exercises itself most in promoting their eternal welfare. It was thus that St. Paul manifested his love to the Christians at Rome : he prayed for them: he knew that God alone could make them truly happy ; and that he would regard the intercessions of his people in their behalf: and therefore " he made mention of them always in his prayers," and laboured *' without ceasing" to bring down upon them the blessings of Heaven. Now this was a decisive proof of love. Indeed by this we all may try our love, and may ascertain whether it be merely natural, or truly Christian : yea all, husbands and wives, parents and children, Ministers and people, may here discern, not only the nature of their affection, as by a touchstone, but the measure of it, as by a scale ; and, by examining into the constancy and fervor of their intercessions for others, may learn the state of their own souls before God. O that, like the Apostle, we could appeal to the heart-searching God, and " call him to witness," that we have this evidence at least of " serving him with our spirit in the Gospel of his Son !"] 1. By his earnest desire to visit them — [Love naturally affects communion v/ith the objects be- loved- St. Paul no so^jper heard of the piety of those at Rome, 902.1 Paul's love to the church at home. 3 Rome, than he conceived an ardent affection for them, and a determination of mind, if a favourable opjwrtunity should present itself, to pay them a visit. For many years, occurrences had arisen to prevent the execution of his purpose'': but no- thing could abate his desire of seeing them, when his way thither should be made clear. Hence, among his other peti- tions for them, he prayed particularly and constantly tliat God would be pleased to direct his way to them, and to prosper him in his journey towards them. This, in connexion with the former, was also a strong evidence of his love : for, had he loved them less, he might well have left them to the care of their spiritual fathers, and confined his own Ministry to those who were nearer to him and easier of access. Had they been the peculiar objects of his charge, and had he laboured for many years exclusively amongst them, we doubt not but that his desire to see them would have been still more ardent. At all events mc are sure, that no INIinister who truly loves his people and his work will be long absent from his flock without having this the constant language of his heart, " I long to see you !" He may be separated from them " in pre- sence, but not in heart,"] But what were, n. The particular objects of his intended visit to them— Rome was then the most magnificent city in the uni- verse : it was the seat of empire, the Capital of the world. But was it to gratify a vain curiosity, or to court popularity among the great, that the Apostle sought to go thither ? No : he had far nobler ends in view : the true objects of his intended visit were, J . The advancement of their welfare — [The Apostle was honoured by God with a power of con- ferring miraculous gifts : and these, when conferred, tended greatly to strengthen the hands of those who joreached the Gospel, and to confirm the faith of them that heard it**. To tliis therefore he might in part refer, when he spoke of " im- parting to the Church some spiritual gifts." But he certainly desired to increase also the graces of the Lord's people ; to confirm their faith, enliven their hope, and augment their joy. However exalted their characters were, there was yet abun- dant room for improvement ; and he hoped to be a blessed in- strument in the hands of God for the advancing and perfecting of his work in their souls. For this end, God is pleased to make use of his ministering servants. On them he confers the honour, * Rom. XV. 22, 23. *■ This is strongly naark«d in his appeal to the Galatians : Gal. iii. 2, S. 4 ROMANS, I. 9 12. [902. honour, not merely of awakening men from the slee|3 of dea;th, but of " building them up also on their morst holy faith," and completing them, as a spiritual edifice, for his own immediate residence. O blessed work indeed ! Well might the Apostle desire to be engaged in it, wherever his labours might be successfully employed : for surely no labour can be so great, no suffering so heavy, but it is richly compensated, if this end be in any measure produced.] 2. The comfort of his own soul — [Next to the happiness of communion with God, is that of fellowship with his believing people. To be appreciated, it must be felt : no one can have any conception of that oneness of heart and mind which exists in the Lord's people, unless he himself has experienced it. When their faith is in lively exercise, and their souls are humbled in the dust, and their hearts overflow with love, who sliall give us any ade- quate idea of their felicity ? Certainly it is nearly allied to the happiness of heaven ; or rather, it is an anticipation and foretaste of heaven itself. This happiness the Apostle as- suredly expected to enjoy among the people at Rome: yea, this happiness does every faithful Minister enjoy, according to the degree in which his own soul is devoted to God, and the people to whom he ministers have imbibed his spirit. O that it may be known and felt amongst us ; and that we may increasingly reap this fruit of our intercourse with each other 1] Improvement — 1 . Let us be thankful to God, who has heard and an- swered our supplications — [That you have remembered your Minister, we have no doubt : and " God is witness" that he has not been unmindful of you ; and noAv our heavenly Benefactor has graciously re- newed to us our opportunities of uniting together in our wonted exercises of prayer and praise. Let us then be thank- ful ; yet " not in word only, but in deed and in truth." Let us consecrate ourselves to him afresh, and strive, with holy ardour, who shall serve him best. This is the true way in which to manifest our thankfulness to God. Our offices may differ, as the offices of the ey e and hand ; but, if all of us perform the proper duties of our station with care and dili- gence, he will accept our services, not according to the im- portance which we annex to them, but according to the mind with which they are performed.] 2. Let us continue to pray for his blesssing on our poor endeavours — [It 903.] XO MAN TO BE ASHAMED OF THE GOSPEL. 5 [It is to no purpose that God has brought us tofrether again, if he himself be not in the midst of us. " Paul may plant, and Apollos may water ; but it is God alone that can give the increase." Let us therefore wait upon him continually. Let us go to him before we meet in the public assembly ; and retire from thence to our closets again. Let all that we do be begun, continued, and ended in a humble dependence upon God. Then shall spiritual gifts be richly imparted to you ; and the whole body of us be comforted and edified.] DCCCCIIL NO MAN TO BE ASHAMED OP THE GOSPEL. Rom. i, 16. I mn not ashamed of the Gospel of Christ : for it is the power of God unto salvation unto eveiy one that la- lieveth. THE Epistle to the Romans, though first in order is by no means first in point of time; several having, in fact, been written before it. Bat in respect of import- ance, it justly deserves to take the lead of all the others. There is no other that is so full and comprehensive on the great subject of a sinner's justification before God • no other so orderly in its arrangement, or so argu- mentative in its statement ; and perhaps no other that is, on the whole, so instructive. It was written to the Church at Rome, which, though not planted by St, Paul, had a distinguished place in his regard. He had long wished to visit that Church, but had been pre- vented, by a variety of circumstances, from carrying his purpose into execution. Now however he announced his intention of going to them the first opportunity, being desirous of " having some fruit among them even as he had had among other Gentiles." He had reason indeed to expect, that, in that opulent city, the abode of so many great and learned men, his ministrations would excite no small measure of contempt : but *' he was not ashamed of the Gospel of Christ ;" nor did he think he had any occasion to be ashamed of it ; since " it was, and would be, the power of God to the salva- tion of all who received it in faith." It were well if all who profess to believe the Gospel, were like-minded with him in this particular : but there are multitudes who. 6 ROMANS, 1. 1 a. [903. who, notwithstanding they call themselves Christians, are in reality ashamed of the Gospel. That we may as- sist such persons in discovering their own character, and induce them to walk worthy of their holy profession, we shall shew, I. When we maybe said to be ashamed of the Gospel — Few perhaps imagine that any such evil is imputable to them : but they, in fact, are guilty of it, who, through fear of that disgrace which attaches to the Gospel, are deterred, 1 . From seeking instruction in it — [Many, from what they have seen and heard of the effects of the Gospel, have a secret conviction that it has an excel- lence far beyond any they have hitherto discovered : and they would be glad to be better instructed in it : but they dare not go where it is more fully and plainly set forth, because of the odium to which they will expose themselves. They are aware that the very circumstance of attending upon the Ministry of one who is stigmatized as evangelical, will tend to fix a stigma on their names also, and to produce an apprehension in the minds of their friends, that they are beginning to favour these obnoxious tenets. If the same doctrines were delivered in a church, where they might attend without suspicion, they would gladly avail themselves of the opportunity to hear them : but, if any sacrifice of character is to be made in order to get instruction, they will rather lose the benefit, than purchase it at such a price. Even a religious book, should it happen to be in their hands when a friend unexpectedly calls in upon them, is put away in haste, lest it should draw down a mea- sure of disgrace upon them. Even the Bible itself they would be afraid to have seen upon their table, if they were supposed to be reading it with a view to the welfare of their souls. I ask then. Whence does all this proceed ? and what does it argue, but that they are ashamed of 'the Gospel of Christ ? They have none of these feelings in reference to other places of worship, or to other books, no, not even to plays and novels : it is plain therefore tliat the Gospel is that which creates the offence ; and that a dread of the odium attached to it diverts them from prosecuting the knowledge of it. Such persons may obtain mercy of the Lord, even as did Nicode- mus, whose children they are ; yea, they may, like him, be- come distinguished ornaments of the Gospel : but they are ia great danger lest God give them over to their unworthy fears, and leave them to " perish for lack of knowledge."] 2. From m.aking an open profession of it— [After 903.] XO MAX TO BE ASHAMED OF THE GOSPEL. 7 [After that men have attained the knowledge of the truth, the same evil principle frequently operates in their hearts, to make them ashamed of confessing it. They see that the fol- lowers of Christ are still at this day, no less tlian in the Apo- stolic age, "a sect that is everywhere spoken against' ;" and they cannot hring their minds to participate their reproach. They would partake of the blessings of the Gos])el, without " partaking of its affliction:" they would enjoy their Lord's crown, but not bear his cross. I3ut such cowardice is ex- pressly designated as a being " ashamed of the Gospel "^ ;" and it will assuredly rob them of all the advantages which they de- sii'e to possess. If they would be Christ's disciples indeed, they must " deny themselves, and take up their cross daily, and follow Christ^" Like Moses, they must " choose to suffer affliction with the people of God rather than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than all the treasures of Egypt '^i" they must not be contented with honouring Christ in secret, but must " follow him without the camp bearing his reproach ^" In- deed it is not reputation merely that they must be willing to sacrifice, but hfe also, for Christ's sake : and, if they stop short of this, they " lose their souls" for ever*^. In some re- spects these are in a worse state than they of whom we have before spoken ; because they sin against greater light and knowledge, and are guilty of infinitely greater ingratitude to- wards their Lord, whose love and mercy they inwardly ac- knowledge, and from whom they expect all the blessings of grace and glory. To these therefore our Lord speaks in very awful terms, and warns them, that as they are ashamed of him, and deny him, " he will be ashamed of them, and deny them, in the presence of his Father and his holy angels §.'* " The fearful, no less than the unbelieving," will have their portion in the lake of fire at the last day*". " If we will not suffer with Christ, we cannot reign with him'." " With the heart man believeth unto righteousness ; but with the mouth confession is made, and must be made, unto salvation''."] 3. From walking worthy of it — [Whilst the principles of the Gospel are by the world at large accounted " foolishness','' the practice enjoined by it is no less offensive to them, on account of its contrariety to all the desires and habits of the carnal mind. Hence they who profess the Gospel are often led into compliances, which are unsuitable to their high calling, and dishonourable to their pro- * Actsxxviii. 22. '' 1 Tim. i. 8. * Matt. xvi. 21, 25. •' Heb xi. 2.3,26 • Ileb. xiii. 13. • ' Matt. x. 38, 39. « Matt. X. 32,33. & Markviii.35, 38. " Rev. xxi. 8. ' 2 Tim. ii. 11, 12. '■ Rom. x. 10. ' 1 Cor. i. 18. 8 ROMANS, I. 16. [903. profession. Under the idea of " becoming all things to all men," they belie their consciences, and betray the cause which they are pledged to serve. They forget that Paul's com- pliances were to save ol Iters"*; whilst theirs are only to screen themselves. But this is " to put their light under a bushel," when their duty is " to make it shine before men"." They are " not to have fellowship with the unfruitful works of dark- ness, but rather to reprove them°," and, like Noah, to " con- demn that world p " which sets itself against the Majesty of heaven. Instead of " following a multitude to do evil," the Chistian is to consider himself as set by God to be "a light in the world," that he may "hold forth to others, in the whole of his spirit and conduct, the word of life \" And all who are kept by fear from thus adorning the Gospel, will be numbered amongst hypocrites and dissemblers with God"". If a den of lions were to be the recompence of ovu' fidelity to God, we are not to be intimidated ; we are not to be ashamed ^ The Lord Jesus Christ " endured the cross, and despised the shame" for us*; and we must brave contempt and death in their most terrific forms for him.] Thus all who are deterred from " following the Lord fully," are, in fact, '* ashamed of Christ." But how unreasonable this conduct is, will appear, whilst we shew, II. Why we should not be so — • Certainly, if any one might reasonably give way to shame, Paul might, when he contemplated the preach- ing of the Gospel at Rome. For as Rome was the seat of wealth and science, the preaching of the cross was likely to be peculiarly offensive to them, inasmuch as it poured contempt on all that was valued there, and re- quired that they should place all their hopes for time and eternity on a poor despised Jew, who had suffered the most ignominious of all deaths from the hands of his own countrymen. But Paul was not ashamed of the Gospel ; nor had he any real reason to be so : for, J. It is a revelation of God's grace to man — [A wonderful mystery it is ; a mystery which all " the angels of heaven desire to look into," and which, as an ex- pression " 1 Cor. ix. 19 — 23. ** To gain the more." Observe how often that is repeated. " Matt. v. 14— 16. ° Eph.v. 11. p Heb. xi. 7. " Phil. ii. 15, 16. ' Gal. ii. 11—13, ' Dan. vi. 10. < Hcb. xii. 3. 903.1 NO MAN TO BE ASHAMED OF THE GOSPEL. 9 pression of God's good-will to man, brings the highest possible glory to God himself. In it a way of salvation is provided for fallen man ; a way exactly suited to man's necessities, and at the same time displaying in perfect harmony all the perfec- tions of the Godhead. It exhibits the Father sending his only dear Son to take upon him our nature, and to " bear our sins in his own body on the tree." It represents the co-equal, co- eternal Son of God actually fulfilling that very office, and " re- conciling us to God l)y his own blood." It sets forth also the Holy Spirit, the third Person in the ever-blessed Trinity, un- dertaking to apply that salvation to the souls of men, and by his almighty power to render them " meet for the inheritance" prepared for them. i ^o t t. Now I would ask, What is here to be ashamed of ? Is that, in which all " the wisdom of God, and the power of God," are concentrated and displayed", an object which we should blush to acknowledge and confess ? Is that, which is the one theme of adoration and thanksgiving to all the hosts of heaven, fit to be disowned by man on earth, so that the very mention of it shall suftVise his face with shame ? Shall sin, in all its varied forms, stalk abroad with unblushing effrontery, and this o-lorious mystery be veiled for fear of man's reproach ? Ab- horred be the thought ! Let the man that has ever been ashamed of the Gospel, be asliamed of his own extreme folly and impiety : and let that which is so glorious m the eyes of all the heavenly hosts, be henceforth glorious in our eyes ; and let us " count all things but loss for the excellency of the knowledge of it^"] 2. It is God's instrument for the salvation of a ruined world — [Look back, and see what it is that has been the means of savincT so many myriads of our fellow-creatures, when of the fallen ancrels not so much as one has ever been saved? What saved Adam, but the Gospel, which promised that « the seed of the woman should bruise the serpents head? What saved Abraham, but the Gospel, which was preached to him in these words; " In thy seed shall all the nations of the earth be blessed?" Could you go up to the third hea- vens, and hear, as Paul did, the songs of the whole heavenly choir, you^would hear but one note amongst them all, ascri- bincr "salvation to God and to the Lamb forever. Is this then a subject for us to be ashamed of? Shall we be ashamed of that, which alone has put a difference between us and devils ? of that, which is " the rod of God's strength, whereby he has brought millions, through seas of difficulty, to the full enjoyment of the heavenly Canaan? The brazen ^^rpent^drnt » 1 Cor. i. 24. " Pl»l- "'• 8- 10 ROMANS, I. 16. [903. healed the Israelites in the wilderness, though it was only a piece of brass, became an object of idolatrous regard: and shall we make " the glorious G ospel of the blessed God " an object of shame and contempt? If we marvel at them for giving God's honour to a piece of brass, what wonder must it create amongst all the heavenly hosts, that any creature, to whom the Gospel of salvation comes, should treat it but with the profoundest veneration, and the most ardent gratitude !] 3. It is actually effectual for the salvation of every one that believeth — [Never did it fail in any instance : it is equally effectual for " Jew or Gentile," and for the vilest, as well as the best, of the human race. It will leave none under the guilt and condemnation of their sins, none under the power and pollu- tion of them. The righteousness which it provides for sinners is so pure and perfect, tliat, when clothed in it, they stand before God without spot or blemish. The grace treasured up for them in their living Head is so abundant, that the weakest of mankind, even though he be opposed by all the hosts of hell, shall find it sufficient for him. It will not bring him out of six difficulties, and leave him to perish in the seventh^; but " will keep him to the end^" and suffer " nothing to pluck him out of his Redeemer's hands \" Is this then a thing to be ashamed of? and shall they be ashamed of it who profess to expect salvation by it ? Methinks, a man must be almost as destitute of reason as of piety, who can account it any ground for blushing, that he loves, and admires, and glories in the cross of Christ ; yea, and determines never to his latest hour to glory in any thing else •'.j Address — 1. Let not any of you then be ashamed of the Gospel — [Let not the rich; for it will make you richer than ten thousand worlds : " the riches of Christ are absolutely un- searchable ^" Let not the poor; for it raises them to an equality with the greatest upon earth, and gives them crowns and kingdoms for their inheritance*^. Let not the leariiel be ashamed of it ; for in it is contained " the manifold wisdom of God ;" and even angels are made wiser by the revelation of it to the Church ^ Let not the unlearned ; for it will "make them wise unto salvation through faith in Christ Jesus." Let not any thus dishonour it, till they cease to need its blessings, or have found a substitute worthy to supersede it. God is " not yJobv. 19. MCor. i. 8. » John x. 28. ' Gal. vi. 14-. .' Kph. ill. 8. '' Jam. i. 9. & iv. 5. ' Eph. iii. 10. 904.] LOST STATE OF THE GENTILE WORLD. H " not ashamed to be called our God ' :" Oh ! be not ye ashamed to become, and to be called, his people.] 2. Let not the Gospel be ashamed of you — [Many, alas ! who profess to love the Gospel, are in their conduct a disgrace to it. Their pride, their passion, their worldly-mindetlness, perhaps too their want of truth and honesty, together with a variety of other evils predomi- nant in them, cause " the way of truth to be evil spoken of«," and " the very name of God to be blasphemed." In every age, and in every Church, such instances occur; and lamen- table it is to say, that no people are more unconscious of their guilt than they. It is on account of such persons that our Lord says, " Woe unto the world because of offences ; for it must needs be that offences come : but woe unto him by whom the offence cometli : it were better for him that a mill- stone were hanged about his neck, and that he were cast into the depths of the sea''." Look to it then, ye professors of godli- ness, that this tremendous evil be not imputable to you : and endeavour so to walk, " that the adversary may have no evil thing to say of you," and " that they may be ashamed, who falsely accuse your good conversation in Christ'."] ' Uch. xi. 16. 2 2 Pet. ii. 2. ■' Matt, xviii. 6, 7. ' Tit. ii. 8. & 1 Pet. iii. 16. DCCCCIV. THE LOST STATE OF THE GEXTILE WORLD. Rom. i. 20, 21. Theij are without excuse, because that, when they knew God, they glorified him not as God. HERE the plan of the Epistle begins to be deve- loped. St. Paul, intending to prove that there was one only way of salvation for the whole race of mankind, begins with shewing, that the Gentile world were altogether guilty before God, and lying under a just sentence of condemnation. In the next chapter he shews the same respecting the Jews : and, in the third, he confirms, from the scriptures of truth, all that he has spoken respecting both of the one and the other ; and from thence deduces the general conclusion, that they are all shut up unto the faith of Christ, and must seek salvation by him alone. In this present discourse we shall have to consider the state of the Gentiles, against whom universally the 12 ROMANS, I. 20, 21. [904.^ the judgments of God are denounced ; " the wrath of God beino" revealed from heaven against all ungodli- ness and unrighteousness of men," and especially against " those who hold (or imprison) the truth in unrighteousness," which they have done in all ages of the world \ But that we may bring the matter home to our- selves also, we shall shew, I. How inexcusable they are for their conduct to- wards God — The Gentiles have in every age had sufficient opportunities of attaining the knowledge of God — [The things of God which are exclusively made known to us in the book of revelation, they could not be acquainted with, because the light of revelation was not vouchsafed to them : but the book of creation was open to them, and equally lec^ible to all ; and from thence they might acquire a con- siderable knowledge of God's nature and perfections. In be- holdin7/ce : we can tell how God can be "just, and yet the justifier of the ungodly"." In a word, all the wonders of redeeming love are set before us in terms so plain, that " he who runs may read them."] But how have we improved these advantages ? [Have we glorified God as God, or his blessed Son as the one hope of a rubied world P Alas ! alas ! if we take a survey of our own spirit and conduct through life, we shall find, that there has been but little difference between us and Heathens. Consider our defects. — " We have not glorified God as God, neither been thankfvd." What might justly have been ex- pected of persons privileged as we have been ? Might it not have been reasonably hoped that persons redeemed from death and hell by the blood of God's only dear Son should have been incessantly pouring out their souls in grateful adora- tions, and dedicating to his service their every faculty, and every instant of their time ? Methinks, it should have been a work of pain and self-denial to devote so much as a thought to any other subject, especially to any subject unconnected with this. But have our hearts been thus exercised ? Has it been thus our delight to anticipate the employment of heaven ? Or rather, have not the wonders of redemption had far less in- fluence on our minds than the things of time and sense ? Yea, have they not for the most part been passed by, as though they were only " a cunningly devised fable," wherein we had no interest 1 Consider also our errors. — We have not, it is true, trans- formed our God into an idol : but we have had scarcely more worthy conceptions of him than if he had been an idol. In theory we have ascribed to him the different perfections of his nature ; but in practice we have denied them all — his omni- science, his holiness, his justice, and his truth, by vainly ima- gining, either that he did not behold, or would not punish, our iniquities. We, as he himself tells us, have " thought him to be " Exod. xxxiv. 6, 7. " Col. i. 15. " Htb. i, 3. ' Rom. iii. 26. & iv. 5. 16 ROMANS, I. 20, 21. [904. be even such an one as ourselves :" whilst exalting in our minds his- attribute of mercy, we have, in fact, divested him of all that belongs to him as the Governor of the Uni- verse : A God all mercy, is a God unjust. Consider yet further our excesses. — These, as to the overt act, do not proceed to such extremes, as were common am^ong the Gentiles : but the abominations that we do commit, suffi- ciently shew, that we are not restrained by any regard to God, so much as by public laws and popular opinion. Chris- tianity having elevated the general tone of morals, those hideous crimes which were but too frequent among the Gen- tiles are scarcely so much as thought of amongst us : but, in all that we can do consistently with the laws of society, we are not a whit superior to the Heathen themselves. What juster picture could the Apostle have drawn, if he had intend- ed to describe, what is improperly called, the Christian world ? Take us as a people, and say, Whether we are not " filled with all unrighteousness, fornication, wickedness, covetous- ness, maliciousness ; yea, whether we be not full of envy, mur- der, debate, deceit, malignity ; whether we be not whisperers, backbiters, haters of God, despiteful, proud, boasters, in- ventors of evil things, disobedient to parents, without under- .standing, covenant-breakers, implacable, vnnnerciful p : and say particularly, whether, notwithstanding we know the evil of such things, we do not both practice tliem ourselves, and choose for our friends and companions those who are guilty of the like practices ? Who, I would ask, are the favourites with the world ? the godly, and they who are conformed to the Saviour's image ? No : but the ungodly, who by their conduct and example sanction all the corruptions of the human heart 1.] How mexcusable then must we be ! [Verily, " the men of Ninevah will rise up in judgment against us ;" yea, the Gentiles also, throughout the universe, will condemn us, because of the extent to which we have imitated their evils, and abused our infinitely superior ad- vantages. " The Gospel which we enjoy, if it prevail not with us to put away our sins, and to walk as Christ walked," will only prove to us " a savour of death" to our more aggravated and heavier condemnation"". If Christ had not come and spoken unto us, we had not had sin : but now we have no cloke for our sin^] See then, I. How thankful we should be for the Gospel of Christ! [Doubtless p ver. 29—31. •« ver, 32. ' 2 Cor. ii. 16. ' John XV. 22, W4.] LOST STATE OF THE GENTILE WCRLD. 1/ fDoiibtless one reason why the world was left without a Saviour for four thousand years, was, that the world might see how little they could do to restore themselves to the tavour and image of God. At no period were the powers of human intellect carried to a greater extent, than at the tune ot our Saviour's advent: but what did philosophy effect? Avliat did it eflect even amongst those who most exalted it ^ ^o- thincr to any good purpose. The poets and philosophers themselves were as much addicted to sin, as the vulgar, whom they looked down upon with contempt : and, if it were not tor the lifrht of the Gospel, we should be as much immersed in sensuality as they. Let this be borne in mind, that whether born in a Christian or a Heathen land, we are all by nature equally corrupt and helpless; and all need a Saviour, the one as much as the other. To us a Saviour is revealed, and pre- cisely such an one as we stand in need of. O let us then bless our God for the revelation of his grace : let us be thankful that we see what many prophets and kings desired to see, but desired it in vain : and let Christ, who is the sum and sub- stance of the Gospel, be truly "precious" to all our souls.] 2. What effect our superior advantages should produce upon us — [We should aspire after the highest possible attainments, in love and gratitude, in purity and holiness. We should aim at "glorifying God as God," and Christ as Christ. Let us then contemplate Christ in all his offices, as our Prophet, as our Priest, as our King. Let us not be contented with a theoretical or superficial survey of his character, but let us search into it, and ruminate upon it, and get our souls suitably impressed with it. Let us get such views of him, as shall ren- der us insensible to all created excellency ; as a man who looks at the meridian sun is blinded to all inferior objects. Let us in these holy exercises seek to obtain a conformity to his iniacre; agreeably to what the Apostle has said, " We be- hoklin^ his olory are changed into the same image from glory to ed film 005.1 THOSE WHO JUDGE OTHJIRS, iUDGED. 21 him for tlie good that was in him, thougli he foresaw it would prove ineffectual for the final welfare of his soul: whereas the great mass of religious professors would have lost sight of all the good that was in him, and have treated him with unqua- lified contempt. But among those who with great confidence " cry. Lord, Lord," there are many who Avill be found in as bad a condition as he : and the Disciple who betrayed our Lord with a kiss, will be found in no happier plight, than they who apprehended him with swords and staves.] 4. In religious people towards each other — [Strange as it may seem, the different sects of religious people are as reiidy to anathematize each other, as to condemn those who cast off' all religion. It is even an avowed tenet in the Church of Rome, that tliey who are not of her communion cannot be saved. And there is not a little of that same bi- goti'y existing ai:nongst the different professors of the Protes- tant ffuth. To be of their party is almost of itself a qualifica- tion for heaven; and a dissent from it a preparative for hell. Blessed be God ! this intolerant spirit has of late years greatly abated "* : but still it prevails to an awful extent, and gives but too just occasion for sceptics and infidels to triumph. But even amongst persons of the same religious community this propensity to judge and condemn one another greatly prevails. The weak will judge the strong, and the strong despise the weak. Persons, whose situations totally disqualify them for estimating aright the conduct of others who are differently circumstanced, will yet take upon them to determine with confidence the line of conduct that should be pursued, and to pass a sentence of condemnation on those who walk not in the way that seems good to them. In truth, there are but few who do not need that reproof: " Who art thou that judgest another? To his own Master he standeth or falleth."] Thus we see to whom the expostulation in our text is addressed; namely, to all who "judge others, whilst they themselves do the same things," or things equally reprehensible. We proceed now to, II. Consider the address itself — This is extremely pointed. The interrogations shew how fearfully these persons delude themselves. The address is, in fact, an appeal to the consciences of the persons addressed ; and it constitutes them judges in their own cause. It shews to all such un- charitable * since ths cstablisliment of the British and _Foreign Bible Society. 22 ROMANS, II. 3 — 5. [905. charitable persons, what an awful state they them- selves are in : ] . How vain their hopes ! [All the fore-mentioned characters imagine, that they themselves have nothing to fear : but they are all in a state displeasing to God, " whose judgment is according to truth against them that do such things''." Can any man suppose that a mere profession of religion will pass with God for the actual experience of it in the heart ? or that a forwardness to condemn others will be a substitute for the performance of our own duties ? Will God form his judgment vipon the par- tial grounds which we take for the forming of ours ? Will he admit as just the estimate which we have made of our own character, or be content to try us by the standard which we have used in trying ourselves ? No : his law is pei'fect ; and by that he will try all to whom that law has been revealed. He will weigh us all in the balance of the sanctuary ; he will " try the hearts, " and " weigh the spirits," of the children of men : he will " not judge according to the appearance, but will judge righteous judgment." We appeal then to all, Shall these uncharitable hypocrites escape ? O thou, who hast thus deceived thyself hitherto, what dost thou now think ? " Think- est thou, that, because thou knowest more than others, or makest a greater profession of religion than others, thou shalt escape? Knov/, that such a hope is vain: " IVe are sure^" that, if thou humble not thyself as an undone sinner, and flee not for refuge to the Lord Jesus Christ, the vengeance of God shall overtake thee ; and thou shalt experience the fate which thou art so ready to award to others.] 2. How aggravated their guilt ! [God has graciously exercised much "forbearance and long-suffering" towards thee ; and thou takest occasion from thence to conclude well of thy state, and to sit in judgment upon others who appear less favom-ed than thyself. But is this the end for which God has borne with thee, and displayed towards thee all the riches of his goodness ? Was not his design in it all " to lead thee to repentance ?" Was not that the proper tendency of all " his goodness ?" Should it not have humbled thee as unworthy of such mercy ? Should it not have filled thy heart with gratitude for such distinguishing favour ? Should it not have quickened thee to return to God, and to requite him to the best of thy power ? Consider, " O man," whether such be not the improvement which thou shouldst have made of all these mercies ? and ask thyself, Whether the neglecting to improve them thus be not in fact to " despise " ver. 2. « ib. 905,] THOSE WHO JUDGE OTHKR«i, JIDOED. 23 *' despise them ?" Yes : in overlooking tliine own sins, an cl in passing judgment upon others, thou art " hardening tliyself in impenitence," and pouring contem])t on God himself. Alas ! thou hast little thought what guilt thou hast been contracting. Thou worldly man "that judgest the religious, and thou reli- gious man that judgest the world, when wilt thou turn thy tiioughts inward, and pass judgment on thyself? Know that, till thou art brought to a more equitable spirit, as it respects thyself, and a more charitable spirit, as it respects thy neigh- bour, thou art a despiser of God, an usurper of his preroga- tive, and " a judge of the law itself," even of that law whereby thou thyself art to be judged''. But this most awfully augments tliy guilt, and prepares thee daily for a more aggra- vated condemnation.] 3. How fearful their prospects! [There is " a day wherein God will judge the world in righteousness." Man has his day*, and God has his^. The present is a day of grace : but that which is coming is " a day of wrath." What a fearful appellation is this! a day of wrath ! or, as it is elsewhere called, " the day of the perdition of ungodly men^!" Oh hear it, and tremble, all ye who are judging others, and neglecting to judge yourselves. Against this day ye are heaping up wrath : ye are adding to the mass day by day : load upon load, mountain upon mountain, ye are piling up ; and under this accumulated weight must your souls lie to all eternity. Ah ! little do you think what your em- ployment is : little do you think what shall be the issue of all your impenitence and obduracy. But thus it will be. That day is appointed expressly with a view to " the revealing," and displaying before the assembled universe, " the righteous judgment of God." Every sin that is committed will then be brought to light ; " and every one will be judged according to what he hath done in the body, whedier it be good or evil." Then, whedier ye will or not, your attention shall be fixed upon your own sins : you will have nothing to do then with the siiis of others. Oh ! begin noiv, whilst time is afforded you, to search out your own iniquities, and to seek the remis- sion of them through the blood of Christ.] We will conclude this awful subject with a few words of ADVICE — 1. Do not occupy yourselves too much about others, but rather take heed unto yourselves — [There are situations, no doubt, wherein we are called to judge : nor are we ever so to lay aside the office of judging, as * Jam. iv. 11. * 1 Cor. iv. 3. See the Greek. ' 1 Cor. iv. 5. » 2 Pet. iii. 7. 24 ROMANS, II. 3 — 5. [905. as to drink well of those who are guilty of all manner of sin ; or to commit ourselves to those, whom we have good reason to think treacherous and deceitful. Nor need we so forbear judging, as to be satisfied with the state of those who live in a total neglect of God and of their own souls. On the con- trary, we ouoht to weep over them, and pray for them, and to labour by all possible means for their salvation. But our chief concern must be with ourselves. Here our scrutiny can- not be too exact, or our anxiety too great. Here we should be afraid of entertaining a good opinion on insufficient grounds. We should judge ourselves, that we may not be judged of the Lord. Search then, and try your every way : and, not ven- turing to trust your own eftbrts, pray earnestly to God, and say, " Search me, O God, and know my heart ; try me, and know my thoughts ; and see if there be any wicked way in me; and lead me in the way everlasting ^"] 2. Above all things, seek to know your perishing need of a Saviour — [This is the grand scope of the Apostle's argument : he is endeavouring to convince all, both Jews and Gentiles, that they stand in need of the salvation which Christ has pur- chased for us by his own blood. There is in the generality a fear of seeing themselves in too humiliating a p6int of view : but this can never be : the more we are abased in our own eyes, the more we shall be exalted in the sight of God. It is *' the sick that need the physician :" and the more sensible we are of our disorder, the more we shall value the Lord Jesus Christ. Were there indeed any doubt of his sufficiency to save us, we might well be afraid of viewing our sins in all their extent : but " his blood will cleanse from all sin ;" and " he is able to save to the uttermost all that come unto God by him." In him all fulness dwells : and you need not be afraid of see- ing yourselves " wretched and miserable and poor and blind and naked," when you hear him counselling you to come to him for gold that shall enrich you, and clothing that shall cover you, and eye-salve that shall restore your sight '." Be nothing, yea, "less than nothing," in yourselves; and He will be to you all that your heart can desire, " your wisdom, righteous- ness, sanctification, and redemption."] *' Ps. cxxxix. 23, 24. * Rev. v. 17, 1§. DCCCCVI. THE RULE OF GOd's FUTURE JUDGMENT. Rom. ii. 6 — 11. Who unll render to every man according to his deeds : to them, wlw, by patient continuance in icell-doing, seek 90(3.] THE RULE OF GOd's FUTURE JUDGMENT. 25 . seek for ghry and honour a7id immortality, eternal life; hut milo them that are contentious and do not obey the truth, hut obey vnrifrhteousness, iiidignation and urafh, tribulation and an- guish upon every soul of man that doe th evil, of the Jew first, and also of the Gentile ; but glory, honour, and peace, to every man that uorketh good, to the Jew first, and also to the Gentile : for there is no respect of persons with God. IN reading the Apostolic writings, we should at- tend, not only to the doctrines that are inculcated, but to the manner in which they are inculcated ; for writing, as the Apostles did, entirely under the in- fluence of love, they have given us many valuable lessons, which escape the notice of the superficial observer, but amply repay the search of those, who investigate them with deeper attention, and desire to imbibe their spirit. It is of no small importance to learn how to combat prejudice with success. This is rarely done by an open and direct attack : it is far better to attempt it by a more circuitous mode, namely, by establishing such truths, as shall serve to give juster views to the mind. In this way the fabric of error, which would have withstood any rude assault, is undermined, and falls, ere the person who defended it is aware of any opposition. The Jews were strongly possessed with the notion, that no Jew could perish, except through apostacy or idolatry ; and that no Gentile could be saved, but by subject- ing himself to the institutions and observances of the Mosaic ritual. To counteract this error, the Apostle shews, that the Jews, no less than the Gentiles, stood in need of a Saviour, and must embrace the Gospel in order to their final salvation. But to this conclu- sion he comes by gradual, and almost imperceptible, advances; shewing, that God, as a righteous Judge, will deal with all according to their works, without shewing partiality to any on account of their external privileges, or leaving any to suffer on account of their external disadvantages, but awarding equally to ail such a sentence, as their respective characters shall require. This is a truth so obvious and incontro- vertible, that they could not but acquiesce in it ; and, H 26 ROMANS, II. 6 — 11. [900. by a due consideration of it, they would be prepared to embrace all that the Apostle was about to advance on the subject which he was especially commissioned to proclaim, the admission of all, both Jews and Gentiles, on an equal footing into the Church of Christ. But, in stating the rule which God would observe in the future judgment, the Apostle designed further to convey the most important information to the whole v/orld : for, as all must one day stand at the judgment-seat of Christ, it is of infinite importance for all to know on what grounds their eternal state will be determined. To leave no doubt on this subject, he fully states, I. The character and end of the godly — Mark, 1 . Their character — [The godly man is known by the olject he pursues. Nothing less dian " glory and honour and immortality" will satisfy him : not the glory and honour which pertain to this life ; not the immortality which consists in posthumous fame : those he leaves for others : his amhition soars to higher things ; to things worthy of an immortal soul ; even to the everlasting possession of all the glory and felicity of heaven. This is the prize which he sees held out to him in the Scriptures : and for the attainment of it he strains every nerve. He well knows how richly it will recompense all his labours and toils ; and every thing in comparison of it is regarded by him as the small dust upon the balance. He is further known by the means he uses to attain it : he seeks it " by a patient continuance in well doing." What- ever he believes to be the will of God, he does. Has God commanded him to humble himself as a sinner, and to flee to Christ as to the refuge that is set before him ? he does it ; he does it heartily ; he does it humbly ; he does it continually. Has God further ordered him " no longer to live imto him- self, but unto Him that died for him and rose again ?" he endeavours to consecrate all his faculties and all his powers to the service of his adorable Redeemer. He is not satisfied with doing such good works as the men of this world are wont to perform ; his efforts extend to all the most difficult and self-denying duties, as well those which are loaded with opprobrium, as those which elevate us in the good opinion of mankind And this he does with "a patient continu- ance," 900.] THE RULE OF GOd's FUTURE JUDGMENT. 2/ ance," prosecuting, like the sun in the firmament, his destined course, and causing all who behold his light, to glorify God in his behalf. There are times indeed when the difficulties and discouragements which he meets with oppress his mind : his hands sometimes hang down, and his feeble knees seem as if they would no longer sustain the weight they have to bear. But he looks up to God for help : he obtains fresh supplies of grace and strength from above ; and, with vigour renewed like the eagles, he resumes his course, determined never to stop, till he has obtained the prize. In accomplishing the work assigned him, he finds also oppo- sition from witliout. Much as the ungodly world profess to honoiu- good works, they do not like such works as Christ performed, or such as all his ftiithful follov/ers perform : they do all they can to obstruct the Christian's path ; and if he will proceed in it, they will revile and persecute him, even as they did the Lord of Glory himself. But he " endures hardness as a good soldier of Jesus Christ," and " counts not his hfe dear to him, if only he may be enabled to finish his course with joy," and to complete the work which God has given hhn to do.] 2. Their end — [God never suffers his faithful servants to be disappointed of their hope. Do they seek "eternal life" as their one ob- ject? "eternal life" shall be theirs : "the glory and honour" which they sought shall be awarded to them, and shall be enjoyed by them in a degree, of which, whilst here, they had no conception. "Peace" also, even a perfect freedom, from all those conflicts which so often troubled them in this world, will be theirs in full and everlasting possession. Whilst they were here, their " peace passed all understanding, and kept their hearts and minds as a in citadel," out of the reach of all their enemies: but in the future world, their reconciliation with God will be so perfect, and their rest in God so complete, that their peace will flow down hke a river, with ever-increasing amplitude and abundance to all eternity.] Ill perfect contrast with the foregoing are, II. The character and end of the ungodly — Their character is the very reverse of that before considered — [It might be thought that an obedience to the Gospel was not intended to be included in the "well-doing" of the godly : but here the want of it is particularly marked as a leading feature of the ungodly. In fact, " the souls of men can only be purified by obeying the truth through the Spirit "; " and ' 1 Pet. i. 22. 28 ROMANS, II. 6— 11. [906. and all who are born again of the Spirit, tliat fe, aU the children of God, are so purified. But the ungodly are averse to the truth ; they are " contentious, and will not obey it :" and this arises, not from any want of evidence in the truth itself, but from the predominance of some unrighteous principle, towards which they feel a decided preference, and to which they yield a willing subjection. Some, through the pride of tlieir hearts, reject tlie principles of the Gospel ; whilst others, through the love of this present evil world, or through the prevalence of unmortified lusts, refuse submission to its precepts: the prin- ciples are too humiliating ; the precepts too difficult and self- denying. It is not necessary that a person, in order to be numbered with the ungodly, should commit such crimes as are reprobated by the world around him : he may be blameless as to his external conduct in the sight of men, and yet be very ungodly in the sight of God : his aversion to " the truth as it is in Jesus" constitutes him a most flagrant sinner before God, and subjects hmi to God's heaviest displeasure \] Their end will be more awful than either language can express, or heart conceive — [They dream of being in the favour of God: but they are objects of his " indignation and wrath." They persuade them- selves that they shall be happy in the eternal Morld : but " tri- bulation and anguish" will be their certain and unalterable portion**. Oh ! who can conceive what it is to be " cast into a lake of fire and brimstone," and to " dwell with everlasting burnings?" Alas! what "weeping, and wailing, and gnashing of teeth" will there be in those regions to which the ungodly "will be for ever consigned ! Yes : " to every soul tliat doeth evil," ■ shall this sentence be awarded. " No respect will be shewn to persons" on account of their name, or profession, or rank, or distinctions of any kind. The Jew Avill have a pri- ority to the Gentiles, both in respect of happiness and misery ; of happiness, inasmuch as his peculiar privileges afford him greater advantages for the attainment of holiness ; though the Gentile shall not be overlooked on account of his want of those advantages. In like manner, the Jew will have a fearful pre- cedence also in respect to punishment, on account of the ad- vantages he has abused : but the Gentiles will according to their measure be punished also, if they have not walked agreeably to the light which they have enjoyed^ The pos- session of privileges will prove a blessing, or a curse, accord- ing to the use that has been made of them ; but the wg,nt of privileges shall neither excuse deliberate wickedness, on the one hand, nor prevent the acceptance of wilUng, though im- perfect, "^ 2 Thess i. 8. 5: 1 Pet iv 17. ''*' Compare I's. Ixxviii tO. with Ps. xi.6. * Luke xii. 47, 48. 006.1 THE RULE OF GOd's FUTURE JUDGMENT. 29 perfect, services, on the other hand. If God, on the one hand, will •' take vengeance on them that know him not," he has, oh the other hand, declared, that " in every nation, he that feareth God, and worketh righteonsness, shall be accepted of him."] From this subject then we may learx, 1 . What the Gospel is — [Many imagine that such declarations as those in our text are altogether Iciral. But the apostle Paul, who surely understood the Gospel, considered these declarations as an essential i)art of it : and it is worthy of notice, that, in the very epistle where he has most strongly advanced the doc- trines of predestination and election, he has brought forward these truths, which are so often set in opposition to them. But the Gospel is not such a partial system as is generally imagined : it neither consists exclusively in those doctrines which are commonly spoken of under the term Calvinism, nor in those which are supposed to have, what is called, an Armi- nian aspect. The Gospel exhibits the Deity to us under dif- ferent views ; first, as a meraj'id Falher, who offers salvation to us through the blood and righteousness of his only-begot- ten Son; next, as an almighty Sovereign, who dispenses his blessings according to his own will and pleasure ; and lastly, as a righteous Judge, who will proceed with perfect etpiity in assigning to every man his proper portion of happiness or misery, according to what he has done in the body, whether it be good or evil. Under all these characters God must be viewed : if any one be excluded, hi.s Gospel is mutilated, and his glory obscured. Let us then be ecjually ready to view him under any of these characters. Let us look to him. for a full salvation through the death of his Son : if made par- takers of that salvation, let us give all the glory to his free grace, and his electing love : and then let us walk before him in a conscientious performance of every duty, under a firm expec- tation, that our final sentence shall be according to the dic- tates of perfect equity. This is to be in the spirit of the Gospel ; and if any restrict it to more partial views, they only betray their ignorance or pride, and will find themselves aw- fully mistaken in the last day.] 2. How to estimate our own character — [The persons who have such an exclusive fondness of the deeper doctrines of predestination and election, are ready to pour contempt on evidences, as though an inquiry into the evidences of our conversion were mere legality. A favourite notion with them is, that faith is the only evidence ofjuilh. But this is a grievous error. That faith does carry its own evidence along witli it, just as love, or any other grace does, we 30 ROMANS, II. 6 11. [906. we readily allow. A person who relies simply and entirely on God, has a consciousness that he does so, and may, if this consciousness be confirmed by other evidence, be assured that his faith is genuine. But men may have a full persuasion in their own minds that they are right, and yet may be under a fatal delusion. This was the case with Paul, whilst he persecuted the Church of Christ: he ^^ verily thotight that he ought to do many things contrary to the name of Jesus." The Scriptures furnish us with unnumbered marks whereby to judge of our state. The Epistles of St. John are full of them*^; and our blessed Lord cautions us strongly against that presumptuous confidence that would exclude an appeal to them * : he bids us judge of ourselves by the fruits that we produce^; and assures us, that in this way only can we guard against final disappointment and everlasting ruin^. To all then would we say. Examine whether you are proceeding in " a patient con- tinuance in well-doing :" for the Judge himself will assuredly at the last day institute a strict inquii-y into your works, and determine your state according to them'' : and " whatever you have sown, that, and that only, shall you reap" to all eternity *."] 3. How to secure the prize that is set before you — [Not only is this plainly told us in our text ; but St. Paul elsewhere says expressly, " Be not weary in well-doing ; for in due season ye shall reap, if ye faint not ''." St. John also inculcates the same salutary lesson, (as our Lord also does in the parable of the Sower',) both, in effect, saying. Look to yourselves, that ye lose not those things which ye have wrought, but that ye receive a full reward". That we must live altogether by faith in the Son of God, is certain ; for it is from his fulness alone that we can receive any spiritual bless- ing : but still we must exert ourselves as much, as if salvation were the fruit and recompence of our own efforts alone. This matter is put in a just light by St. Paul, when he says, " Let us cast away every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith"." In humble dependence on him to assist our efforts, and in an entire reliance on his meritorious sacrifice as the only ground of our acceptance, we must press forward in our heavenly course : then may we with confidence expect '' a recompence of reward," not indeed for any merit in our services, but in exact ^ See I John iii. 10, 14', 19, 20, 21, 2k ' Matt. vii. 21—23. ' Mutt. vii. IG— 20. « ib. ver.24— 27. *• Matt. XXV. 31—46. * Gal. vi. 7, 8. " ib. vcr. 9. ' Luke viii. 15. " Jjrhigjorlk Jruii with patienci\" »i2 John, vcr. 8. " Hcb. xii, 1, 2. 907.] INCONSISTENT CHRISTIANS REPROVED. 31 exact proportion to them. The men of this world may seek for glory and honour, and be disappointed : but no disap- pointment shall occur to us : " The wicked worketh a deceitful work ; but to him that soweth righteousness shall be a sure reward"."] " Prov. xi. 18. DCCCCVII. INCONSISTENT CHIIISTIANS REMONSTRATED WITH. Rom. ii. 17 — 23. Behold, thou art called a Jew, and restest in the law, and makest tlii/ boast of God, and hiowest his will, and approvest the things that are more excellent, being in- structed out of the law ; and art confident that thou thyself art a guide of the blind, a light of them ivhich are in darkness, an instructor of the foolish, a teacher of babes, tvhich hast the form of knowledge, and of the truth in the law. Thou therefore which teachest another, leachest thou not thyself P Thou that preachest A man should not steal, dost thou steal P Thou that sayest A man should not commit adultery, dost thou com- mit adultery P Thou that abhorrest idols, dost thou cojnmit sacrilege P Thou that makest thy boast of the law, through breaking the law dishonourest thnu God P IT is generally acknowledged, that the heart of man is deceitful : but the extent of its deceitfulness is very little known. It is not in things of minor im- portance only that its delusive operations are felt, but in things of everlasting concern, where, it might be supposed, we should be most on our guard against them. It deceives us in things relating to God, who, however we may deceive ourselves, can never be deceived by us : it leads us to substitute a profession of religion for the actual experience of it in our souls ; and to rest in a form of godliness, whilst we are wholly inattentive to its power. This species of self- deceit obtained to an awful degree amongst the Jews, with whom St. Paul expostulates on account of it in a way of keen remonstrance. They could not be per- suaded that they were in any danger, because they were descended from Abraham ; but St. Paul sinews them, that their descent from him v/ould avail them nothing, whilst their conduct was so contrary to their professions ; but that rallicr their hypocrisy proved them 52 ROMANS, ir. 17—23. [907. them to be as much in need of a Saviour, as the most ignorant of the Gentile world could be. Such being the general scope of the passage, we will consider more particularly, I. The remonstrance itself — Certainly the state of the Jews called for severe reproof — [Theif were higJiIt/ privileged leijond the rest of mankind. — They had a revelation from heaven, whereby they were in- structed in the mind and will of God % and enabled both to "discern things that diriered." and to "approve the things that were more excellent ^" Moreover, as God's peculiar people, they could call Jehovah their God. But these privileges theij grievously abused. — We condemn not their " resting in the law," or their " making their boast of God," provided they had really endeavoured to serve God acceptably, and to yield a willing obedience to his law : but it was the external privilege that they gloried in, and not the spiritual advantages derived from it: they were proud of the distinction, but not desirous of the spiritual benefits connected with it. Because of the superior light they enjoyed, they de- spised all the rest of the world, as blind, ignorant, benighted : and they assumed to themselves vain glorious titles, as *' guides of the blind, lights of those who were in darkness, instructors of the foolish, and teachers of babes :" they had a summary of their duties in a short compendious form, " a form of knowledge and of the truth in the law," by means of which they were enabled to appear very wise to the unen- lightened Heathen ; but, whilst they thought themselves so highly qualified to " teach others, they taught not them- selves :" on the contrary, they were notoriously guilty of those very crimes which they reprobated amongst the Gentile world. They proclaimed with great authority the commandments, " Thou shalt not steal, thou shalt not commit adultery ;" but they were as much addicted to these crimes as the Heathen themselves ; and though since their return from Babylon they professed an abhorrence of idolatry, and in that respect ex- celled the Heathen, they sacrilegiously robbed God not only of his tithes and offerings, but of all that honour and obe- dience which they acknowledged to be his due. In a word, by their gross hypocrisy, and their diversified abominations, they caused Jehovah himself to l)e blasphemed and abhorred amongst the Heathen who were round about them*". Of » Deut. iv. 8. *> ^ojcif^oi^in TO. "hictp^ovra may be translated in eithc): way. * Isai. lii. 5. Ezek. xxwi. 21 —23. 907.] INCONSISTENT CHRISTIANS REPROVED. 33 Of what avail could external privileges be to such hypocrites as these?] Would to God there were not equal cause for re- proof to those also who name the name of Christ — [Great as were the advavfages of the Jews, they were not to he compared with those which are eiijoijed bij the Christian tvorld. — We have, not tlic law only, but the Gospel also, in which are discovered to us all the wonders of redeeming love. And we, in consequence of this distinction, look down with pity on the benighted Heathen, who are bowing down to stocks and stones, and seeking to propitiate their deities by services most painful, most nugatory, most debasing. On the Christian name also we value ourselves, as if that name could save us : and because m'c have been admitted by baptism into the extenial bond of the Christian covenant, we conclude our- selves, of course, partakers also of its inward blessings. Ah ! fatal delusion ! We stand amazed at this error, M'hen exhibited to us by the Jews ; but behold it not, when exemplified in our- selves. But our lives testify against us, as no less hypocritical than the Jews themselves. — Were we really a holy people to the Lord, we might well " make our boast of the Saviour," and " rest in his Gospel" as an undoubted source of everlasting blessed- ness. But whilst we boast of our superiority to the Heathen in point of light and knowledge, we are on a perfect level with them in our allowed violations of every moral duty. We say to Heathens, " Thou shalt not steal, thou shalt not commit adultery :" but where were ever fornication and adultery prac- tised with more unblushing effrontery, than amongst those who name the name of Christ ? Where was dishonesty more universal in every branch of trade, than amongst those who call themselves Christians ? Who have ever carried dishonesty to such a pitch as the professed followers of Christ ? Who have beenmen-stealers? Who have stirred'up wars from year to year, on purpose to facilitate their projects of enslaving their fellow- creatures ? Ah ! tell it not in Gath. The very name of Christ stinks in the nostrils of millions, who have been the victims of our rapacity. " Me no Christian," is, in the mind of an African, a severer reproach to us than any other that language can express. And, at this day, there is an anniver- sary held in the island of Japan for the purpose of trampling on the cross, which the Jesuits of former days have made an object of universal abhorrence.] Happy should we be, if this reproof were to be con- fined to merely nominal Christians ! [Amongst religious yjrofessors, who have the Gospel VOL. IX. D fully 34 ROMANS, IT. 17 23. [907. fully and faithfully administered to them, there are many, whose superior light and information serves only to puff them up with false confidence and vain conceit. They look down with affected pity on those whose views of Divine truth are not so clear as their own; whilst yet, in respect of truth, and honour, and integrity, they are far inferior to the persons whom they despise. It is common for such persons to set up for teachers, whilst they themselves need to be taught some of the first and fundamental rules of Christian duty. That professors of religion are too indiscriminately, and too severely, judged, is certain: hvt it is no less certain, that there is too much rea- son for complaint given hy many, who, under a cloke of reli- gion, veil, or attempt to veil, the grossest hypocrisy. Deceit, and lying, and covetousness, and fraud, and petulance, and idleness, and many other evils, are not unfrequently found predominant features in persons professing godliness; insomuch that the very profession of piety is brought by them into gene- ral disrepute, till, by a long probation, a man shall have established his character for integrity and truth. The dis- honour they reflect on God, and the injury they do to " the Gospel of Christ, which is evil spoken of through them," is more than words can express : but against such persons no remonstrance can be too pointed, no censure can be too severe.] To view the remonstrance in its true light, we must further consider, II. The argument confirmed by it — The general argument is, to convince the Jews of sin : but more particularly it was the Apostle's design to shew, 1 , The emptiness of a merely nominal religion — [The Jews valued themselves on their descent from Abra- ham, and on their external relation to God as his pecvdiar people. We in like manner value ourselves on being Chris- tians and Protestants : and we, purely on this ground, enter- tain as little doubt of our salvation, as the Jews did of theirs. But St. Paul tells the Jews, that the uncircumcised Gentiles, who walked according to the light they enjoyed, would fare ])etter in the eternal world, than the disobedient Jews, not- withstanding all their boasted privileges''. And, no doubt, many Heathens are in an incomparably better state than the great mass of the Christians, who in their hfe and conversa- tion disgrace the truth which they profess. We must go fur- ther still, and say, that many, who have walked humbly and conscientiously Ijefore God, will, notwithstanding the com- parative * ver. 27. 907.] IXCONSISTENT CHRISTIANS REPROVED. 35 parative darkness of their views, rise up in judgment against those, M'ho, witli their clearer vieAvs, and more confident pro- fessions of faith in Christ, have walked unworthy of their heavenly calling. Yes ; many that, according to human esti- mation, are " last, shall be first ; and many that in their own conceit are first, shall be last."] 2. The criminality of an inconsistent profession — [A profession of love to God and his law only involves us in deej)er guilt, if it be not accompanied with a suitable conversation. Much as God hates wickedness in general, there is nothing so odious in his sight as hypocrisy. Against none did oiu* blessed Lord denounce such woes, as against hypocrites ; " Woe unto you hypocrites ! " and to " take our portion with the hypocrites" is to have the severest lot of all in the eternal world. Think then, ye who call yourselves Christians, what a portion awaits you, if, whilst you name the name of Christ, you depart not from iniquity. Say not, that ye do not make any profession of religion ; for your very calling of yourselves Christians, is a public avowal, that Christ is your Redeemer, and your Lord. What if ye were warned that you should be refused the rights of Christian burial ? would "you deem that no insult ? Yet it is only on the pre- sumption that you are Christians indeed, that your bodies are committed to the grave in faith and hope. You do then, and you cannot but, make a profession of faith in Christ, and of obedience to his revealed will : and, if you will not walk as becometh the Gospel of Christ, " your circumcision shall be- come uncircumcision," your baptism no baptism, and your end terrible, in proportion to the advantages you have abused. But to a still greater extent is this true respecting those, who, whilst they make their boast of the Gospel, dishonour God by their unholy lives, or unsanctified dispositions. To what purpose are their public professions, or social exercises ? To what purpose are all their boasted experiences of alternate elevation and depression, of fear or confidence, of sorrow or of joy ? They may profess as they will that they know God ; but, if in their conduct they deny him, " they deceive their own souls, and their religion is vain." Extremely awfid is that declara- tion of God to the Church of Smyrna, " I know the blasphemy of them which say they are Jews, and are not, but are the Synagogue of Satan*." And it is to be feared, that such Synagogues are yet to be found in our land, under the sem- blance of Christian Churches and religious Societies. But whatever they may think of their professions, God accounts them " blasphemy," and those who make them will be dealt with • Rev. ii. 9. SKT ^ ROMANS, II. 17 23. [907. with by him as hypocrites and blasphemers. We would not speak of this, but with weeping^; nevertheless we must declare it, because it is the very truth of God s.] 3. The universal need of a Saviour — [All, both Jews and Gentiles, are under sin, and there- fore need an interest in the Saviour. Yea, the best of men must perish, if they be not washed in the Redeemer's blood . For who is there, that has not occasion to humble himself for his manifold infirmities ? Who is there that has acted in all things up to his profession ? Who could stand, if God should enter into judgment with him ? Yea, " if God should lay judgment to the line, and righteousness to the plummet," who could answer him for any one act or thought of his whole life ? Know then, that we are all in this respect on a level : we must all " put our hand on our mouth, and our mouth in the dust, crying, Unclean, unclean : " we must all desire with St. Paul to be found in Christ, not having our own righteous- ness, but the righteousness which is of God by faith in Christ."] Exhortation — We Call on all then, as they value their immortal souls, 1 . To embrace the Gospel — \T)o not attempt to substitute any thing of your own in the place of it. Your privileges, your professions, your ex- periences, your attainments. You must consider them all but as " loss and dung in comparison of Christ." Let it not appear a hard thing to renounce them all in point of dependence ; but " submit" willingly and thankfully " to the righteousness of God." It is strange that the acceptance of a free salvation should require any submission at all : but our proud hearts are averse to stoop to such an humiliating way of coming unto God. But be content to have nothing in yourselves, and all in Christ : then shall you be glorified in him, and he in you, to all eternity.] 2. To adorn the Gospel — [It is no small measure of holiness that becomes those who believe in Christ. They should endeavour '' to shine as fights in a dark world ^ ;" to " walk worthy of their high calling ;" yea, " worthy also of him that hath called them to his kingdom and glory." They should seek to be " holy as He is holy," and " perfect as He is perfect." Doubtless those who preach to others should, like the shepherds of old, go before their flocks in every thing that is excellent and praise- worthy : Thil.iii. 18, 19. ? Hos. viii. 2, 3. 'Phil. ii. 15. Matt. vii. 13—16. 908.] christians' ADVANTAGliS ABOVE HEATHENS. 37 -worthy : they should be " examples, not to the world only, but to Believers also, in word, in conversation, in charity, in faith, in love, in purity '." They should be able to say to others, " Whatsoever ye have seen and heard in nie, do ; and the God of peace shall be with you." Would to God that he who now is endeavouring to teach you, may himself learn, and exemplify, these lessons more than he has ever yet done ! ■ But the duty of holiness pertains equally to all. O be persuaded to press after the highest attainments in it, and so to make your light shine before men, that all who behold you may be constrained to glorify God in your behalf.] » 1 Tim. iv. 12. DCCCCVIII. christians' ADVANTAGES ABOVE HEATHENS. Rom. iii. 1, 2. What advantage then hath the Jeiv ? or what profit is there of circumcision P Much every way. IT is not easy to form a just estimate of the privi- leges attached to the profession of Christianity : we are ready either, on the one hand, to rate them too high, or, on the other, to undervalue and despise them. The Jews laid so great a stress on their re- lation to Abraham, that they could scarce conceive it possible for them to perish : they concluded, that because they bore in their flesh the external seal of God's covenant, they must of necessity be partakers of its spiritual blessings : and when St. Paul shewed them their error, they indignantly replied, " What advantage then hath the Jew ? or what profit is there of circumcision ?" Thus many amongst ourselves are apt to imagine, that their having been admitted by baptism into the Christian covenant will secure them an admission into heaven : and, when they are warned against this sad delusion, they are ready to say, that the Heathen are in a happier state than they. In op- position to this, we propose to shew, I. What advantages we, as Christians, have above the Heathen — The Apostle intimates, that the Jews, merely ^s Jews, possessed " every way much" advantage above the 3B ROMANS, III. 1, 2. [908. the Heathen : but, instead of descendmg to particu- lars, he contents himself with specifying one, which, as it was the greatest, so in fact it included all the rest, namely, that " to them were committed the Oracles of God." What he has stated thus compre- hensively, we shall enter into more minutely. We say then, that, as Christians, we have many things to which the Heathen are utter strangers : we have, 1. A guide for our faith — [The Oracles which the Heathen consulted, were altoge- ther unworthy of credit. Their answers were purposely given with such ambiguity, that they might appear to correspond with the event, whatever the event might be*. But our Oracles have no such subterfuges : nor can we possibly err in giving to them the most implicit confidence. They declare to us the nature and perfections of God — the way which he has appointed for our reconciliation with him — the eternal state of those who shall embrace his proffered mercy, and of those who shall reject it. Of these things the Heathen were wholly ignorant ; nor could their Oracles afford them any instruction on which they could rely. What an amazing advantage then has the meanest Christian above the greatest of the Heathen Philosophers ! The little volume which he has in his hand, sets before him innu- merable truths, which reason never could explore : it reveals them to him so plainly, that he who runs may read and un- derstand them : and, instead of deceiving him to his ruin, it will " make him wise unto everlasting salvation."] 2, A warrant for his hope — [The Oracles which could declare nothing with certainty, could afford to their votaries no solid grovmd of hope. But the Christian who believes the Oracles of God, has an "anchor for " A famous instance of this is mentioned by Herodotus, B. i. — Cyropaedia, B. vii, Crcesus, king of Lydia, inquired of his gods. Whether he should make war against Cyrus ? The Oracles an- swered. That he was then only to think himself in danger, when a mule should reign over the Medes ; and that, on his passing over the river Halys, he should destroy a powerful kingdom. Relying on these 'answers as predicting success, he commenced the war, which speedily terminated in the ruin of himself and his whole king- dom : and when he complained that he had been deceived by the Oracles, he was told, That Cyrus was that mule ; (being a Persian by his father's side, and a Mede by his mother's :) and that the king- dom which he was to destroy, was his own. See the account given in Prideaux Connection of the Old and New Testament History. 906.] christians' ADVANTAGES ABOVL HKATHKNS. 39 for his soul so sure and stedfast," that not all tho storms or tempests which either men or devils can raise, shall ever drive him from the station where he is moored. Suppose his dis- couragements to he as great as the most gloomy imagination can paint them ; he has reasons in plenty to assign for his hope. The sovereignty of God — the suiliciency of Clirist — the freeness and extent of the promises — the iinnnitability of Jehovah, who has confirmed liis promises with an oatli — these, and many other things which are revealed in tlie Sacred Vo- lume, may enable the person who relies \ipon them to go to the very throne of God himself, and to plead for acce})tance with him : and, in proportion as he relies upon them, he has within his own bosom a pledge that he shall never be ashamed. What an advantage is this to the man that is hojiing for eternal happiness ! Surely " blessed are the eyes which see the things that we see, and hear the things which we hear."J 3. A rule for his conduct — [The wise men of anticjuity could not so much as devise Avhat constituted the chief good of man ; much less could they invent rules which should be universally applicable for the direction of their followers : and the rules which they did prescribe, were in many respects subversive both of individual and public happiness. But the Oracles of God are proper to direct us in every particular. We may indeed in some more intricate cases err in the application of them, (else we should be infalhble ; which is not the lot of man upon earth ;) but in all important points the path we are to follow is made as clear to us as the racer's course : yea, the word is not only a gene- ral " light to our feet, but a lantern to our steps: " so that what was obscure at a distance, is discovered to us on our nearer approach, and a direction is given us, " This is the way ; walk ye in it." The whole circle of moral and religious duty is thus accurately drawn. The poor man who is conversant with his Bible, needs not to go to the philosopher, and consult with him ; nor need he regard the maxims cvu'rent in the world. With the Scriptures as his guide, and the Holy Spirit as his instructor, he needs no casuist, but an upright heart ; no di- rector, but a mind bent upon doing the will of God. If he derive assistance from any, it is from those only who are more fraught with divine knowledge, and whose superior illumina- tion has qualified them to instruct others. But thex}, are no farther to be regarded, than as they speak according to the Written Word. Compare now the illiterate Christian with the most learned Pagan, and see how greatly he is benefited in this respect also by the light of revelation. If indeed he rest in his admis- sion into the Clu'istian covenant, and look no further than to a mere 40 ROMANS, III. 1, 2. [908. mere profession of Christianity, he may easily overrate his pri- vilcires : but if he consider them means to an end, and improve them in that view, he can never be sufficiently thankful, that he was early received into the bosom of the Church, and initiated by baptism into a profession of Christ's religion.] Having stated our advantages, we proceed to notice, 11. The improvement we should make of them — If the possession of the Sacred Oracles constitute our chief advantage, doubtless we should, 1. Study them— [" Search tlie Scriptures, says our Lord, for in them ye think ye have eternal life." If we neglect the word of God, we lose the very advantage which God in his mercy has vouchsafed to give us, and reduce ourselves, as much as lieth in us, to the state of Heathens. If then we shudder at the thought of reverting to Heathenism, let us, not on some occa- sions only, like the Heathen, but on all occasions, consult the Oracles, whereby we profess to be directed. " Let our medi- tation be in them day and night ;" and let them be " our de- light and our counsellors ^" ] 2. Conform ourselves to them — [The end of studying the Sacred Oracles is not to obtain a speculative knowledge, but to have our whole souls cast, as it were, into the mould which is formed therein. By them we must regulate both our principles and our practice. We must not presume to dispute against them, because they are not ao-reeable to ovir pre-conceived opinions; we must not complain that this is too humiliating, and that is too strict ; but must receive with submission all which the Scriptures reveal, behev- ing implicitly whatever they declare, and executing unreserv- eclly whatever they enjoin If we do not thus obey the truth, we shall indeed be in a worse state than the Heathens ; our baptism will be no baptism ; and the unbaptized Pagans, who walk according to the light they have, will rise up in judgment against us for abusing the privileges which they perhaps would have improved v,dth joy and gratitude ^] 3. Promote the knowledge of them in the world — [If God had imparted to us a secret whereby we could heal all manner of diseases; and our own interest, as well as that of others, would be greatly promoted by disclosing it to the whole world; should we not gladly.make it known ? Shall ^& then withhold from the Gentile world the advantages we enjoy; »' See Deut. vi. 6—9. & Ps. i. 2. & Prov. ii. 1-6. * Horn. ii. 25—27. 909.] JUSTIFICATION BY FAITH AhONE. 41 enioy ; more especially when God has commanded us to com- Znickte as frelly as io have received ? ^^ou d we not eon- tribute, by pecuniary aid, or by our prayers at least, to send the Gospel to the Heathen, that they may be partakers with us in all the blessinf^s of salvation ' . , , , ^ i „ Bu there are, aks ! heathens, baptized heathens, at home also and to those we should labour to make known the Gos .el of Christ We should bring them under the sound of tlie' Gospel— we should disperse among them books suited to eir states and capacities-we should provide instruction fbr th-^ risino- o-eneration-we should especially teach our o^^n children 'and servants-and labour, "by turmng men from darkness unto light, to turn them also from the power ot SaUin unto God.' ] DCCCCIX. JUSTIFICATION BY FAITH ALONE. Rom iv. 1—8. JVhat shall we then say that Abraham our father as pertaining to the flesh, hath found P For if Abra- ham were justified by works, he hath whereof to glory ; but not before God. For u'hat saiih the Scripture P Abraham believed God, and it was counted to him for righteousness, Nou> to him that workelh is the reward not reckoned of grace, but of debt : but to him that worketh not, but bdieveth on him thatjustifieth the ungodly, his faith is counted for righteous- ness Even as David also describcth the blessedness of the man unto whomthe Lord imputeth righteousness without works, say- inn. Blessed are they whose iniquities arejorgwen, and whose sins are covered : blessed is the man to whom the Lord will not impute sin. THE mind of man, however open to conviction from the plain deductions of reason, is susceptible of peculiarly strong impressions from that species ot aro-ument, which, at the same time that it addresses itself to his intellect, has a tendency to engage his Jeel- ino-s, and to enlist his prejudices in its favour. All the pi^eiudices of the Jews were in favour of Abraham their father, and of David, the greatest of their Mon- archs, and one of the most distinguished o*^ their Prophets: and, if the conduct of these two could be adduced as precedents, there would need but little further argument to convince a Jew, that the thmg which was so recommended was right. Of this pre- judice 42 ROMANS, IV. 1—8. [909. judice St. Paul availed himself in the passage before us. He had proved, beyond all reasonable doubt, that the justification of a sinner was, and must be, solely by faith in Christ : he had proved it from the guilty state of all, whether Jews or Gentiles, (which precluded a possibility of their being justified by any works of their own^;) and from the Lord Jesus Christ having been sent into the world to make an atonement for sin, and thereby to reconcile the de- mands of justice with the exercise of mercy. He had shewn, that this way of salvation cut off all occasion of boasting, and was equally suited both to Jews and Gentiles; and that, instead of invalidating the law, as at first sight it might appear to do, it did in reality establish the law. Having thus proved his point hy argument, he now comes to confirm it by example; and he adduces such examples, as the Jews could not but regard as of the highest authority. We must bear in mind what the point is which he is endeavouring to maintain : it is. That the justifi- cation of the soul before God is not by works of any kind, but simply, and solely, by faith in Christ. This he proceeds to prove from the examples, I. Of Abraham — What (he asks) did Abraham, the great progenitor of the Jewish nation, find effectual for his salvation ? This he answers, 1. By an express declaration of Holy Writ — [The manner in which he appeals to the decision of Scriptvire is well worthy of notice. " What saith the Scrip- ture ?" It matters little, what this or that man may say : we must abide by what God has spoken. His word shall stand, though the whole universe should rise up to contradict it. On that therefore we must found our sentiments, and on that, alone : if men speak according to his word and testimony, it is well : " if not," whatever may be their pretences to wisdom, " there is no light in them^" Now the Scripture declares, that " Abraham believed God, and it was accounted to him for righteousness '^" In the passages referred to, there were two promises made to him: • Ch. iii. 20. '' Isai. viii. 20. *= Gen. xii. 1—3. with xv. 5, 6. 909.] JUSTIFICATION BY FAITH ALOXE. 43 him : the one was, that one particular " seed should be given to him, in whom all the families of the earth should be blessed ;" and the other was, that a spiritual seed should be given him, who should be " numerous as the stars of heaven." These promises he firmly beheved ; and so believed them, as actually to repose all his hope and trust in that promised Seed, who was to be the Saviour of the whole world. " This faith of his was counted to him for righteousness ;" or, in other words, this Saviour, on whom his faith reposed, was made the source of righteousness and salvation to his soul. This particular declaration of Holy Writ is referred to by the Apostle a great many times, on account of its singular import- ance : but, as its importance will more fully appear in the sequel of our discourse, we shall proceed to notice how St. Paul answers his own question.] 2. By arguments founded upon it — [He justly observes, that, when the Scripture thus repre- sents Abraham as justified by faith, all works are of necessity excluded from any participation in the office of justifying: for, if it be supposed that a man is justified, either in whole or in part, by his works, his reward would come to him as a debt, and not as a gift. However great the distance may be be- tween the work and the reward, it will make no difference with respect to this point : if the work be proposed as the ground of the reward, and be performed in order to merit that reward, then is the reward a debt which may be justly claimed, and cannot with justice be withheld. Moreover, if works be thus admitted as purchasing or procuring the re- ward, then may the person who performs them have a ground of glorying in himself: he may say with truth, This / earned; this I merited ; this could not justly have been withheld frovi me. But had Abraham any such ground of glorying ? No : the Scripture denies that he had, in that it ascribes his salvation, not to any righteousness of his own, but to a righteousness imputed to him, and apprehended by faith only. But whilst the Apostle argues thus strongly and incontro- vertibly on the passage he has cited, we must not overlook the peculiarly forcible language which he uses, and which, if it had not Ijecn used by him, we should scarcely have dared to use. In declaring who the person is that is thus justified, he tells us, that it is the person "who worketh not'' (with a view to obtain justification by his works), but believeth on him that justifieth the ungodly." Of course, the Apostle is not to be understood as saying, that the justified person will continue " imgodly," or that he will " not work," after he has been jtisti- fied; but only as saying, that he does not work luith a view to obtain justification, or come as a godly person to receive a recompence : 44 ROMANS, IV. 1 8. [909. recompence ; in coming to the Saviour, he will bring nothing but his sins M-ith him, in order that he may be delivered from them, and obtain an interest in the Redeemer's righteousness, in which he may be clothed and stand before God without spot or blemish. But still the terms are such as to mark with the utmost force and precision, that, from the office of justifying, works must be for ever excluded; and that we must, like Abraham, be justified by a righteousness not our own; a righteousness, which cuts off all occasion of glorying, and which makes our salvation to be altogether of grace.] But, as to the Apostle's arguments several objec- tions may be made, we will endeavour to state and answer them. 1. This statement of Abraham's being justified by faith is directly contradicted by St. James — [St. James, it is true, does say that Abraham was justi- fied by his works ; and specifies the offering up of his son Isaac as the work for which he was justified : and farther de- clares, that in that act the passage quoted by St. Paul received its accomplishment '^. But here is no opposition between the two Apostles ; as the scope of the context in the two passages will clearly evince. St. James is evidently speaking of the dif- ference between a living and a dead faith ; and he shews that Abraham clearly proved his to be a living faith, by the fruits it produced ^ But St. Paul is speaking of the way in which Abraham was juc;tified before God: and the faith whereby Abraham was justified, was actually exercised forty years lefore the time that St. James speaks of**: which we consider as a decisive proof of these two things, namely, That Abraham was justified (in St. Paul's sense of that term) by faith with- out works ; and next, that St. James did not intend to contra- dict St, Paul, but only to guard his doctrines from abuse.] 2. Though it was not for offering up his son that God justified Abraham, yet it was for another act of obedience, namely, his submitting to circumcision — [This idea is entertained by many, who oppose the doc- trine of justification by faith alone : but it is as erroneous as that before stated : for Abraham had no son at all, when he exercised faith in God's promises, and by that faith was jus- tified before God : and he had waited some years in expecta- tion ^ Jam. ii. 21—23. * ib. ver. 18. ** The faith by which Abraham was justified was exercised twenty years before Isaac was born. See Gen. xv. 5, 6. And we suppose Isaac to have been at least twenty years old when his father offered him up. 909'.] JUSTIFICATION BY FAITH ALONE. 45 tion of the promised seed, before Sarah gave him her servant Hagar to wife*^: and Ishmael was tliirteon years old when God renewed his covenant with Abraham, and enjoined him the use of circmncision : so tliat, in this, as in the former case, Abraham wds jusd/ied man!/ years bijore the act took place for which our objector would suppose him to be justified. And this is so important an observation, that St. Paul, in the verses following our text, dwells upon it with all the emphasis imagi- nable ^ deducing from it a truth which is of infinite im- portance to us, namely. That, as Abraham was justified in his uncircumcised state, he is as truly the father of vis uncircum- cised Gentiles, as he is of his lineal descendants, the circum- cised Jews.] 3. If we are constrained to acknowledge, as indeed we must, that Abraham was justified by iaith without works, jQt ihditwdiS a personal favour to him on ac- count of the extraordinary strength of his faith, and 720^ to he drawn into a precedent for us — [But this also is as erroneous as either of the foregoing objections : for though it is certain that he is celebrated above all men for the strength of his faith, and that the exercises of his faith are recorded to his honour, yet it is expressly affirmed by St. Paul, that "it was 7/0/ writt en for Abraham'' s sake alone, that faith was imputed to him for righteousness, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesvis from the dead, who was delivered for our of- fences, and was raised again for our justification \"] Having thus considered the example of Abraham, we proceed to notice, that, II. Of David— The passage which St. Paul adduces from the Psalms of David, in confirmation of his argument, is peculiarly deserving of our attention'. In the words themselves, we, if not directed by an inspired Apostle, should not have found any decisive evidence of justification by faith alone — [There is nothing in it respecting imputation of righteous- ness, but only of a non-imputation of sin. That non-imputa- tion, or forgiveness of sin, might, for ought that appears in that passage to the contrary, be obtained by works : for there is nothing said about faith in Christ, or indeed about faith at all Moreover, the words, as they stand in the psalm, and are followed ' Gen. xvi. 3. ^ ver.9— 11. with Gen. xvii. 23. ' *" ver.20— 25. ' Ps. xxxii. 1,2. 46 ROMANS, IV. 1 — 8. [009. followed by what is spoken of a guileless spirit, seem to inti- mate the very reverse of what St. Paul has deduced from them, namely, That a man, who, in consideration of his guileless spirit, has his infirmities forgiven, is a blessed man.] But St. Paul has, by Divine direction, put a sense upon them which beyond all possibility of doubt de- termines the question before us — [He tells us, that David in this passage " describeth the blessedness of the man unto whom God imputeth righteous- ness without works." Here it is not possible to shut our eyes against the doctrine of imputed righteousness. We do not approve of taking one or two particular expressions, and giving them in our discourses a prominence and importance which they do not hold in the Inspired Volume. But we equally disapprove of keeping out of view any doctrine which is clearly taught in the holy Scriptures : and we must say, that the doctrine of " righteousness imputed to us without works," is more clearly taught here, than if it had been main- tained in a long and elaborate course of argument ; because it is introduced so incidentally, and because the Apostle goes, if we may so speak, so much out of his way on purpose to introduce it. To introduce it, he represents David as saying, what {in ivords) he did not say ; and he omits some very im- portant words which he actually did say. It is observable, that St. Paul stops short in his quotation, and leaves out those words of David, " And in whose spirit there is no guile." And why did he omit them ? We apprehend, for this reason. If he had inserted them, he might have been supposed to countenance the idea, that, though we are justified by faith, yet it is not by faith only, but by faith either as connected ivitk a guileless spirit, or as productive of a, guileless spirit : whereas we are justified by it, not as Jiniled with holy dispositions, nor as 071 operative principle in the soul, but simply and. solely as ap- prehending Christ, in and through whom we are justified. Thus by a remarkable addition, and by a no less remarkable omission, he brings the words of David to bear upon his point, and to prove what is of incalculable importance to every soul of man. We would earnestly wish these words of David to be un- derstood in their full import, as declaring explicitly, that we are to be justified by a righteousness not our own, nor ob- tained by any works of ours ; but by a righteousness imputed to us, and apprehended entirely by faith, even by the righteousness of Christ, which is unto all, and upon all them that believe \"] From '' Rom. iii.22. 909.] JUSTIFICATION BY FAITH ALONE. 47 From hence then we may see, how incontroverti- bly the doctrine of justification by faith alone is es- tabhshed ; and, 1 . How far it is from being a new doctrine — [Wherever this doctrine is preached, a clamour is raised against it, just as it was in the Apostle's days', as a "new doc- trine :" but let any one look into our Articles and Homilies, and see, whether it be not the doctrine of our Church. It is that very doctrine which constituted the basis of the Reforma- tion Then let us go back to the Apostolic age : Can any one read the Epistles to the Romans and the Galatians, and doubt what St. Paul thought of it ? If we go farther back, to David, and to Abraham, we see that they sought sal- vation in no other way than simply by faith in Christ : and we may go farther still, even to Adam, whose views were pre- cisely the same, and who had no hope but in " the Seed of the woman, who should bruise the serpent's head." There has been but one way of salvation for fallen man from the be- ginning of the world : nor shall there be any other as long as the world shall stand™. If it be new in any place, the fault is not in him that preaches it, but in those who have preceded him, who have neglected to preach it. Dismiss then this pre- judice; and receive the glad tidings of a Saviour with all the joy and gratitude that the occasion demands.] 2. How far it is from being anunimportant doctrine — [Many who do not reject the doctrine itself, yet consider it as a merely speculative doctrine, a mere strife of words. But our Reformers did not so think it, when they sealed the truth of it with their blood. Nor did St. Paul think it so, when he denounced a curse against any man, yea even against any angel from heaven, that should attempt to establish any doctrine that interfered with it ". See how strongly he guards us against any dependence whatever upon our own works, as entirely invalidating the whole Gospel, and destroying utterly all our hope in Christ". It was owing to the aversion which the Jews felt to this doctrine, that so few of them were saved ; whilst the Gentiles, who felt less difficulty in submitting to it, were brought in vast multitudes into the kingdom of our Lord P. Know dien, that this doctrine of justification by faith alone without works, is absolutely necessary to be received, and known, and felt, and gloried in ; and that if we build on any other foundation, we must inevitably and eternally perish''.] 3. How ' Acts xvii. 19. "" Acts iv. 12. " Gal. i. 8, 9. " Gal. V.2— 4-. »• Rora. ix. 30-32. '' 1 Cor. iii. 11. 48 ROMANS, IV. 1—8. [90^. 3. How far it is from being a discouraging doctrine — [Another calumny generally circulated respecting justifi- cation by faith, is, that it is an alarming and terrifying doc- trine, and calculated not only to bewilder weak persons, but even to deprive them of their senses. But the very reverse of this is true. Doubtless, before that this doctrine can be received aright, a man must be made sensible that he is in a guilty and undone state, and incapable of eifecting his own salvation by any works of righteousness vrhich he can do : but when once a person is brought to that state, the doctrine of a full salva- tion wrought out for him by Christ, and freely offered to him " without money and without price," is replete with consola- tion: it is marrow and fatness to the soul; "it is meat in- deed, and drink indeed." Look at the 3U00 on the day of Pentecost, and see the effect of this doctrine upon them "". Look at the Ethiopian Eunuch, and at the whole city of Samaria, when Philip had preached it to them ^ ; and then you will see the proper tendency of the doctrine, and the sure effect of it wherever it is received. If any works of ours were required to purchase salvation, that doctrine might well drive men to despair : for, it would be like telling the wounded Israelites, when they were in the very article of death, to per- form some arduous feats in order to procure their restoration to health ; or rather, like telling the dead to raise themselves in order to their enjoyment of life. But the erection of the brazen serpent, that the dying might look unto it and live, is a lively emblem of that salvation which is offered to the world through faith in a crucified Redeemer : and the more pungent is the grief which any feel on account of their guilt and help- lessness, the richer is the consolation which will flow into their souls the very instant they believe the glad tidings of the Gospel.] 4. How far it is from beins: a licentious doctrine — [There is no end to the calumnies raised against this doctrine, and against all who maintain it. The Preachers of it, even those who are most sober, and most guarded, and most practical, are always represented as saying, that, if only men will believe, they may live as they please. But there is nothing more contrary to truth than such a representation as this. We always affirm, that though works are excluded from the office of justifying the soul, they are indispensably necessary to prove the sincerity of our faith ; and that the faith which is not productive of good works, is no better than the faith of devils. And then, as to the actual eff'ects which are produced by this doctrine, look back to our Reformers : look back to St. Paul, the great champion of this doctrine: look back "■ Acts ii. 46, 47. ' Acts viii. 8, 39. 910.1 NECESSITY OF JUSTIFICATION BY FAITH. 49 back to David, and to Abraham, and to all the saints re- corded in the eleventh chai)ter to the Hebrews: or if you wish for li\ino- examples, look to thousands who maintain and glory in this Jblessed doctrine. Vk'e will appeal to matter of fact: Who are the persons that in every place are spoken of as precise, and righteous over-much, and as making the way to heaven so strait that nobody can walk in it? Are not these the very persons, even these who maintain salvation by faith alone ? That there are some who do not adorn this doc- trine, is true enough : and so there were in the Apostolic age. But do we not bear our testimony against them, as well as against the self-righteous contemners of the Gospel, yea, with far greiiter severity than against any other class of sinners whatever ? Be it remembered then, that the Gospel is " a doctrine according to godliness ; and that " the grace of God which bringeth salvation teaches us, that denying ungodliness and worldly lusts, we should live righteo\isly, soberly, and godlily in this ju'esent world." And we now declare before all, that they who profess the Gospel in words, and deny it in their works, will have a less tolerable portion in the day of judgment than Tyre and Sidon, or even Sodom and Go- morrah.] DCCCCX. JUSTIFICATION BY FAITH NECESSARY TO THE HONOUR OF GOD, AND THE HAPPINESS OF MAN. Rom. iv. 16. Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed. TO many the doctrines of the Gospel appear mere arbitrary appointments ; and justification by works seems as much entitled to our approbation as justifi- cation by faith alone. But the doctrines of the Go- spel are grounded on absolute and indispensable ne- cessity : we are shut up to them : we have no other ground of hope. After man had fallen, it was net possible that any law should be given him whereby he might regain his lost happiness. If such a law could have been devised, God would have given it in preference to the plan of salvation provided in the Gospel ; as St. Paul tells us ; " If there had been a law given which could have given life, verily righte- voL. IX. K ousness 50 ROMANS, IV. 16. [910. ousness should have been by the law *." But a Sa- viour was necessary ; and justification by faith in him was necessary, indispensably necessary^ I. For the honour of God — It is surely meet that God should have the undi- vided honour of all that he has done — [He has made the universe for the express purpose of glorifying himself in the works of his hands ^ ; and both the celestial and terrestrial bodies reflect upon him the honour due unto his name ^ In the various dispensations of his provi- dence also God has respect to his own glory, " upholding all things by the word of his power," and ordering all things, even from the rise and fall of empires to the preservation of a sparrow, or the falling of a hair from our head**. But, if in the works of creation and providence God have all the glory, shall he not much more have it in the work of redemption ? Who first devised that wondrous work ? The counsel of peace was between the Father and the Son from all eternity*. Who prevailed upon the Father to give his only Son out of his bosom to be our Surety and substitute, and to accept his vicarious sacrifice in our behalf? All this was the result of God's "eternal purpose which he purposed in himself," "ac- cording to the counsel of his own will, and to the praise of the glory of his own grace V We may further ask also, How is it that this salvation is hnparted to the souls of men ? Do men attract his notice first by their own superior merits? or. do they of themselves begin to seek his favour ? Does not God in ^very instance prevent them with the blessings of his good- ness ; and of his own good pleasure give them " both to will and to do ^ ?" Now all this exercise of love and mercy is in- tended by God himself to shew to the whole vmiverse " the exceeding riches of his grace in his kindness towards us through Christ Jesus'"." Is he then, or is he not, to have the glory of this work ? Is it meet, that, when he gives all, and his crea- tures receive all, the crown should be taken fi-om his head, and be placed on the head of those, who, but for the super- abundance of his grace, must all have perished like the fallen angels ? We think that, however prejudiced any may be against the doctrine of j ustification by faith alone, it is impos- sible for them not to see that man has no right to invade the prerogative of the Most High, and that " God cannot, con- sistently with his own honour, give his glory to another V] But, "" Gal.iii. 21, 22. ^ Rev. iv. 11. -^ Ps. xix. 1. " 1 Sara. ii. 6—8. Isai. xlv. 5 — 7. * Zech. vi. 13. Eph. iii. 9. ^ Eph.i. 9— 12. & iii. 10, 11. ^ Phil. ii. 13. •> Eph. ii. 7. ' Isai. xlii. 8. 910.] NECESSITV OF J USTIFICATIO-V BY FAITH. 51 But, if man's salvation be in any measure by works, God will not have all the glory of it— [" Therefore is salvation by faith, that it may be by grace." Were it in any measure by works, it Avoukl become " a debt, and not a reward of grace ''." Let but the smallest part of our re- Avard be claimed as a debt, and there is an end of God's honour as the sole Author of our salvation. Man will have a ri'dit to boast : indeed he cannot but boast : he cannot but say, I paid a price for this benefit : whether the price be ecjual in value to the benefit conferred, is nothing to the purpose : it was the price demanded ; and the man who pays this pri.ce niay claim the benefit, as having performed the terms on which that benefit was suspended. To suppose that salvation can he of faith and of works at the same time, is absurd : the two are incompatible with each other": " if it be of works, it cannot be of grace ;" and " therefore it is of faith, that it may be by grace."] But justification by faith alone is yet further neces- sary, II. For the happiness of man — If justification were by works, " the promise would be sure" to none — [Consider what must be done to secure the promised be- nefit : First, such a nimiber of good works must be performed as shall be sufficient to purchase the remission of all our past sins. But who shall ascertain what measure of them shall suffice ? or Avho, if it were ascertained, shall perform them ? Next, such a number of good M'orks must be performed as shall suffice to purchase eternal happiness and glory. And who shall tell us the amount of these that is required ? or who will undertake to pay the price? Whatever is paid to purchase mercy for other acts, must need no mercy for itself: and how many of such acts can you produce ? Nay further ; it must be not only a perfect work, but a work of supererogation : for if it be a work that has been enjoined, you are still only " an unprofitable servant ; you have done no more than was your duty to do." Wiiat store of such works have you wherewith to' ])urchase heaven? But you will say, that God has mitigated the demands of his law, and is now satisfied with imperfect obedience. I ask, Where has he done so? and What is the measure of imperfection which he allows ? Can you answer this ? Can any human Being answer it ? But, for argument sak?, you shall fix your own standard ; you sliall fix it where you please ; and you shall be judged by nothing but your own law. Suppose that you have now fixed it ; Have you from the beginning ■' vcr. 4. ' Horn. xi. 6. 52 ROMANS, IV. 16. [910. beginning observed in all things your own law ? Have you come up truly and habitually to your own standard ? if not, you must be condemned out of your own mouth. Reduce the law to any thing you please, to sincerity, if you choose it ; and I then ask. Are you shicerely abstaining from every thing which you believe to be evil, and doing every thing which you believe to be pleasing unto God, from day to day, from month to month, from year to year ? Are you willing to found all your hopes of salvation on this ? and are you content that all the promises of mercy shall for ever fail you, if in any one instance you ever have been; or ever shall be, defective in your performance of these conditions ? Will you look to this method of salvation to " make the promise sure r*" Alas ! there is no man that ever could, or ever can, stand on such a ground as this.] But justification being by faith alone, the promise is sure to all — [To all who truly believe in Christ, the promise is infal- libly sure, whatever be their 7m/ /o//, their character, their a^- iainmenis, their circumstances. The Jew and the Gentile are here perfectly on a level '" : nothing is conceded on account of circumcision ; nothing is withheld on account of uncircumci- sion : the righteousness of Christ shall be equally, on the one or the other, the very instant they believe in Christ". Nor will it make any difference whether they have been more or less sinful in times past. The blood of Christ is as sufficient to cleanse one, as another : the very man that nailed our Saviour to the cross, or that pierced his side with the spear, may be as effectually delivered from his guilt, as any other sinner in the universe, provided he really and truly look to the Lord Jesus Christ to save him: for "y/// that believe, are justified from all things"." Moreover, the babes in Christ have the promise as sure to them, as the young men or fathers have. Salvation is not suspended on the strength of our faith, but its reality ; not on the time that it has been exercised, but on the sim- plicity and sincerity with ivhich it is exercised. Hence St. John says, " I write unto you, little children, becavise your sins are forgiven you for his name's sake p." It is not said here, that their sins shall he forgiven, when they have attained such an age ; but, that they are even now already forgiven to them, notwithstanding their infantine weakness and insufficiency. We must go further still, and say, that, though the Believer should be in the very article of death, and have no time left him for the performance of good works, yet should the blood of Christ, sprinkled by faith, cleanse him from all sin; and the righteous- . '" Rora. iii. 30. ■" ib, ver. 22. " Acts. xiii. 39. p 1 John. ii. 12. 910.] NECESSITY OF JUSTIFICATIOX BY FAITH. 1)3 rigliteousness of Christ, apprehended and apphed by faith, shall justify him perfectly before God. The penitent thief had reviled our Saviour on the cross, no less than the inij)e- nitent one : yet, the very instant he cast himself on tlie mercy of our Lord Jesus Christ, he was accepted ; and our Lord himself said to him, " This day shalt thou be with me in Paradise." The promise being made to all who believe, it is as sure to the Believer, as the power and veracity of God can make it.] To IMPROVE this subject, we shall, 1. Guard the doctrine from abuse — [That the doctrine of justification by faith lyiay be abused, is certain: for so it was in the days of St. Paul hims^elf ^. But truth is not therefore to be renounced l)ecause it may be perfected ; but we must, as Paul himself did, hold fast the truth, and rescue it from those perversions to which it is exposed. We have stated with all possible plainness, that we are to look for our justification solely by faith, without the smallest dependence on any works of our own. But are we therefore at liberty to neglect good works ? or can our final salvation be secured without them, where an opportunity is afl^brded for the performance of them ? Assuredly, /?i their place, good works are as necessary as faith itself : only we must take care not to confound their respective offices. The use of faith is, to apprehend Christ ; and the use of good works is, to glorify Christ. In no other way can Christ be apprehended, than by faith ; and in no other way can he be glorified, than by good works ■". Now God has clearly pointed out the w^ay in which his people must walk : and it is only by walking in that way that they can arrive at the mansions prepared for them ^ It is necessary therefore that we should cultivate all Christian virtues, adding one to another throughout their whole extent : and it is by this course of action that we are to " make our calling and election sure *." Here we would particularly re- mind you, that the very same word which is used by St. Paul in reference to faith, is used by St. Peter in reference to works ". And how are we to explain this ? Are we to set the two Apostles against each other ? No : they are easily reconciled : the one speaking of faith as securing an interest in the promises ; and the other speaking of works as the ap- pointed uoad in which we are to walk, and which alone will lead us safely to the kingdom of heaven. As, on the one hand, without faith we can never be united unto Christ, or be partakers of his righteousness, so, on the other hand, if it produce "» Rom. vi. 1, 15. ' John xv. 8. ' Eph. i. *. & ii. 10. ' 2 P«t. i.lO, 11, " /SjC«/«v. 54 ROMANS, IV. 16. [910. produce not obedience, our faith will be of no more avail than the faith of devils. And this is exactly what St. James tells us " ; as also does St. Paul in tliis very Epistle, where he says, that " to them who by patient continuance in well-doing seek for glory and honour and immortality, God will give eternal life ^." If the Apostle therefore did not contradict himself, neither are we to consider the other Apostles as contradicting him, but only as affirming, that in their place good works are necessary, no lesi than faith is in its place. Behold then, whilst we maintain with all stedfastness the doctrine of justi-.;, fication by faith, we declare to all that the King's highway is the way of holiness ^, and that " without holiness no man shall see the Lord ^"] 2. Commend it to your cordial acceptance — [If you sought for nothing but present comfort, methinks you should without hesitation embrace the doctrine of salva- tion by faith. For at what comfort can a man ever arrive, who seeks salvation by his works? How can he ever get satisfaction on the subjects on which all his happiness de- pends ? How can he know what is sufficient for his accept- ance, and whether he has done what under his circumstances is sufficient ? And, if he can never attain the knowledge of these things, in what sad uncertainty must he be held all his days respecting the iinal salvation of his soul ! And is it not a fearful thing to stand on the brink of eternity, and not to know whotlier we be going to heaven or hell ? The doc- trine of justihcation by faith presents a clear and definite idea to the mind. Doubtless, in the lower stages of the Divine life, there may be considerable suspense even there; because a person may not be certain that his faith is so simple and entire as it ought to be : but still he has a definite object in view, namely, to cast himself wholly upon the Lord Jesus Christ, and to rely altogether upon liim : and, though he may not have an assured confidence of liis acceptance in Christ, he knows, that it is as impossible for a man who flees to Christ to perish, as it is for God to lie : and this con- viction is a source of unbounded consolation to his souP. In this conviction he has " an anchor for his soul, both sure and stedfasf^;" an anchor, wliich shall enable him to ride out in safety all the storms, winch either the v/orld or Satan can raise against him. But present comfort is but a secondf^ry consideration. The question is. What will avail us at the day of judgment? What will secure to us the promise then ? God has told us, that he " Jam. ii. 14—20. ^ Horn. ii. 7. ' Isai. xxxv. 8. * Hcb. xii. 14. " Hcb. vi. 17—19. * Here is the same word, (li^^cU^i. 911-] BENEFITS OF A JUSTIFYING FAITH. 55 he has appointed salvation to be by faith for this vet-y enc^. Will God then, who has declared, that, if we believe not on his Son we are condemned already, and that liis wrath ahideth on us ; will he, I say, reverse his sentence in favour of those who have proudly rejected the salvation whicli lie offered them? This cannot be. Let me tliorefore intrcat all to renounce all dependence on their own works, as Paul did on his''; and to seek salvation in tliat adorable Emmanuel, of wliom it is said, " In the ]-,ord shall all the seed of Israel be justified, and in him shall they glory *=."] "• Phil. iii. 9. « Isai. xlv. 25. DCCCCXI. BENEFITS ARISING FROM A JUSTIFYING FAITH. Rom. V. 1 — 5. Therefore Icing just'ified by faith, ue have pence ivilh God ilirough our Lord Jesiis Christ ; hy whom also we have access hy faith into this grace wherein we stand, and re- joice in tJie hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation wortutk patience; and patience, experience ; and experience, hope : and hope maketh not ashamed; because the love of God is shed abroad in the heart by the Holy Ghost, which is given unto us. IT may excite surprise, that the Apostle should con- tend so earnestly for the doctrine of justification by faith alone, when on many other subjects he evinces a candour that might almost be construed into indiffe- rence. The eating of meats offered to idols ; the ob- servance of times and seasons which under the Jewish law were regarded as holy ; yea, and even the practice of circumcision itself, if not set in opposition to the Gospel; were left by him to the discretion of men, to be used or neglected as they thought fit. But to re- ceive the doctrine of justification by faith was not left to the oj)tion of any ; nor was any alternative offered them, but to submit to it, or perish. This however was not without good reason, since it was not possible to substitute any thing in the place of that doctrine, or to interfere with it in any degree, without making void the whole work of redemption. Moreover, by this doctrine such blessings were insured to man as could not be procured by any other means. Some of these the Apostle enumerates in the passage before us : and Od ROMANS, V. 1 5. [911. Sand we shall consider them in the order in which they lie — I. A state of favour and acceptance with God — [Man, as a sinner, is exposed to the wrath of God, and is under a sentence of actual condemnation. But being jus- tified b^- faith in Christ, he is freed from guilt through the atoning sacrifice which has been offered for him, and is brought into a state of reconciliation with God. From the moment that he beheves in Christ, " the anger of God is turned away from him ;" and there remains, if we may so speak, no longer any thing upon him, which can call forth the Divine displeasvu'e against him : his sins are all washed away in the Redeemer's blood ; and he is clothed from head to foot in the robe of the Redeemer's righteousness, so that in the sight of God he stands widiout spot or blemish*. Having thus perfect reconciliation with God, he has peace in his own conscience, even that " peace of God which passeth all understanding." Into this state " he has access by faith in Christ ;" and in it " he stands," having this peace as an abiding portion. It is the very portion which Christ himself promised to all his faithful followers; " In me ye shall have peace:" "My peace I give unto you." And hence the Lord Jesus bears, as his own peculiar title, that glorious name, " The Prince of Peace*'."] Next in succession to this blessing, is, II. A joyful hope of his glory — [The Believer, being made a Child of God, is become " an heir of God, and a joint-heir with Christ'':" and he im- mediately begins to look forward to that inheritance to which he has been begotten, which is " incorruptible, and undefiled, and never-fading ; and is reserved in heaven for them, as they are reserved by the power of God for it''." To this inheri- tance our blessed Lord encouraged his Disciples to have respect continually, and to anticipate in their minds the ever- lasting fruition of it : " In my Father's house are many man- sions : if it were not so, I would have told you. I go to prepare a place for you. And, if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also^" And accordingly we find the apostle Paul sweetly assured of the possession of it, as soon as he should be liberated from this earthly tabernacle*^; and teaching all to expect the same portion at the period of their dismission " Eph. v. 27. Jude, ver. 24'. '' Isai. ix. 6. ''Rom. viii. 17. 'MPet. i. 4, 5. • John xiv. 2, 3. '2 Cor. v. 1. Phil. i. 21, 23. ^11,] BEXEFITS OF A JUSTIFYING FAITH. 5/ dismission from the bodys. Well may the Believer rejoice in such a hope : for, what are earthly crowns and kingdoms in comparison of those to which he is heir '' ?] Whilst the Believer receives such great benefits from Christ, he experiences, III. A delight even in tribulations for his sake — [Tribulation must of necessity in itself be painful : but, as endiu'cd for Christ, they become a source and occasion of joy. The Believer knows beforehand that he shall be called to suffer them'; and he is prepared to glory in them, as the Apostles did, who, when they had been imprisoned and scourged for their fidelity to Christ, went forth from their persecutors, "rejoicing that they were counted worthy to suffer shame for his sake''." They know that their sufferings will be productive of present, no less than of eternal, benefit to their souls ; that, though in the first instance tribulation may cause impatience, it will ultimately " work patience," by bring- ing him to a meek submission to the Divine will: from patience so increased, he will derive " experience," or a decisive evi- dence that God is with him, and that the grace of God has wrought effectually on his soul. By that experience his "hope" will be exceedingly confirmed; for he will see the very justice, as well as the truth, of God pledged to recom- pense what is so endured for his name's sake ' : and this " hope will never make him ashamed," as theirs will, who look for salvation in any other way than through faith in Christ. Thus he will see that " his light and momentary afflictions are in reality working for him a far more exceeding and eternal weight of glory":" and in this view of them he will greatly rejoice ; even as Paul did, who took pleasure in his multiplied distresses", and counted even the most cruel death for the sake of Christ and his Church as a subject of the most heart- felt congratulation °. Instead of repining at his trials, he re- ceives them as a most invaluable gift of God to him for Christ's sake*^, and glorifies God for them as a most precious testimony of his love''. His enemies indeed " think not so, neither do they mean so:" nothing is further from their hearts than to advance the work of godliness in the souls of those whom they persecute, and to augment their joy : but this is the real effect of persecution, which, like fire, })urifies them from their dross, and causes its victims to leap for joy'.] To 5 2 Tim. iv.8. ^ Rev. iii 21. '1 Thess. iii. 4'. ■^ Acts V. 41 . '2 Thess. i. 6, 7. "' 2 Cor. iv. 17, 18. " 2 Cor. xii. 10. " Phil. ii. 17, 18. " Phil. i. 29. ^ 1 Pet. iv. 12—16. ' Luke vi. 23. (t-jk^thV^ts. 58 ROMANS, V. 1 5. [911. To this elevated state of mind the Believer is advanced by, IV. A sense of his love shed abroad in the heart' — [This is a blessing which, though not to be appreciated or understood by those who have never received it, is yet most assuredly enjoyed by many of God's chosen people. We scarcely know how to describe it, because it consists chiefly in an impression on the mind occasioned by manifesta- tions of God's love to the soul. Nothing is more certain than that Christ will " manifest himself to his people, as he does not unto the world." This he will do by the agency of the Holy Ghost, who will " take of the things that are Christ's, and will shew them unto us." As " a spirit of adoption* too, he M'ill give us views of the Father, as our Father in Christ Jesus : he will also " witness with our spirits tliat we are Christ's ;" and will be in us as " an earnest of our everlasting inheritance ;" and will " seal us vmto the day of redemption." By all these operations on our souls, he will " fill us with joy and peace in believing," yea, with "a joy unspeakable and glo- rified." This is in reality a foretaste of heaven itself; and, where this is, a man, if he had a thousand lives, would be ready to lay them all down for his Lord and Saviour, ac- counting nothing dear to him, so that " Christ might but be magnified in him, whether by life or death." Kow persons have been transported with these manifestations, and been enabled by them to triumph over their most malignant ene- mies. Ecclesiastical history, yea the history of our own Mar- tyrs, sufficiently informs us. This sense of the Divine presence and ^ This, as it is usually interpreted, is made to sanction the idea, that a sense of God's love in the soul is of itself a suScient ground for an assurance, that our hope is truly Scriptural, and shall never be disappointed. But such an idea would lead to the most fatal delusions. A' most able and judicious Commentator (Mr. Scott), aware of this danger, endeavoui's to remove it, by including in " the love of God slied abroad in the heart,"' all the fruits resulting from it. I>ut an easier, and, in the author's judgment, a better way to get rid of the difficulty, is, to connect this clause of the text with those words in ver. 3, "We glory in tribulations also;" the intei*- mediate pans l)eit!g taken parenthetically. Ihen the proper sense of these words luay be given to them without any d;inger, and a beautiful ligiit be thrown on the whole passage : for though the love of God in the heart is not of itself a sufficient evidence of the soundness of our hope, it is, beyond every thing in the world, an incentive to d 'spise, or rather to glory in, sufferings for the Lord's sake. We would read it thus : " We glory in tribulations also ; knowing, &e. &c. ; because the love of God is shed abroad in our hearts, &c." 911.] BEXEFITS OF A JUSTIFYING FAITH. 69 and love is not indeed at all times equally powerful on the soul : but it is the privilege of all who flee unto the Saviour as their only refuge, and rely upon him as their only hope.] We would EXHORT you then. Beloved, 1 . To hold fast the doctrine of justification by faith only— [No other doctrine brings such blessings along with it. Hence, they who impugn this doctrine, pour contempt on all these effects of it, as fancies that have no reality, and as the creatures of a heated imagination. But we must discard the Scriptures themselves, if we discard these things from the ex- perience of God's people : and therefore let none deprive you of your hope. Believe in Christ : make him " all your salva- tion, and all your desire." Dismiss with abhorrence every thought that tends to lower him in your estimation, or to rob him of his glory ; and to the latest hour of your lives " live altogether by faith in Him, who has loved you, and given him- self for you."] 2. To seek the privileges connected with it — [If any enjoy them not, the fault is utterly their own. Circumstances may interfere to put a difference between one and another, so that persons, equally pious, may not be equally full of peace and joy : and the same persons may sometimes experience a diversity of frames. But, generally speaking, these blessed exercises of mind will be found in men in proportion to the simplicity of their faith, and the entire- ness of their devotion to God. All the persons in the blessed Trinity are engaged to make you thus blessed. The Father lays his anger by, and speaks peace to your souls. The Lord Jesus Christ, as your Advocate with the Father, secures these blessings for you, and, as your living Head, imparts them to you. And the Holy Ghost communicates to you all those exquisite delights, which the sense of God's love, and a prospect of his glory, are calculated to inspire. Seek then the peace that passeth all understanding; and the joyful " hope that purifieth the heart :" and seek such an abiding sense of God's presence, as shall raise you above all the things of time and sense, and convert tribulation itself into a source of joy and a ground of giorying. Then will you adorn this doctrine of God our Saviour ; and will put to shame the enemies of the Gospel, by the transcendent efiicacy of it upon your souls.] 60 ROMANS, V. 6 10. [912. DCCCCXII. THE believer's SECURITY IN CHRIST. Bom. V. 6 — 10. For when ive were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man ivill one die ; yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that, while we ivere yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him: for if, when we were ene- mies, ive were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. IT is pleasing to see with what delight the apostle Paul dwells upon the transcendent excellency and unbounded love of our Lord Jesus Christ. What- ever he is insisting on, he is sure to introduce the Saviour's name ; and, when once he has introduced it, he scarcely knows when to leave the heart- reviving topic ; and, if he have left it for a moment, he is ever eager to recur to it again. Hence the connexion of his sentences is frequently remote ; as we apprehend it to be in the instance before us. We conceive that the proper connexion of our text is with the two first verses of the chapter; in which the Apostle has spoken of Christ as the true and only source of our acceptance with God, and of that hope of the glory of God, which animates our souls. Then, after expatiating on the further benefits which we receive through him, he comes to state more expli- citly, How it was that Christ procured these bless- ings for us ; and Why we may be assured of the ultimate possession of them. In this view of the text we shall be led to shew, I. What Christ has done for us, as enemies — Our state by nature is here but too justly de- scribed— [We are " ungodly," we are " sinners," "enemies" to God and all vital religion : at the same time, we are also " without strength," altogether impotent to that which is good What a description is this ! how humiliating! and yet how just! ] Yet, 912.] THE believer's SECUllITV IN CHRIST. 61 Yet, when we were in this state, did the Lord Jesus Christ undertake our cause — [He assumed our nature, and in tliat nature died. Nor was it merely /o/- our bci/efi/ that he died, but /// oi/r place and stead. " He bear our sins in his own body on the tree," and suffered, "he, the Just, for us the unjust"." We were exposed to the wrath of God ; and that wrath he bore for us : " He became a cjirse for us''." The cup which we must have been drinking to all eternity, he drank to the very dregs ] What a stupendous exercise of love was this ! [Well may it be said, that God, in this act of mercy, " commetidetli his love towards us :" for it is indeed such a display of love as finds no parallel in the whole vniiverse. There could scarcely be found on earth, one person, wlio would consent to die in the place of another, who was con- fessedly "a righteous man," and just in all his dealings: thougli possibly there might be some who would lay down their lives for " a good man''," who was eminently pious and useful in the world '^. But who ever made such a sacrifice for his enemy ? The utmost stretch of human affection is, " ta lay down one's life for a friends" But such was not the love of Christ : " while we were yet sinners and ene7nics, He died for us V Truly this was "a love thatpasseth knowledge ;" a love, the heights and depths whereof can never be explored ^ ] From this love of Christ to his enemies the Apo- stle takes occasion to declare, n. What we may expect from him, as friends — Nothing can be plainer or more conclusive than the Apostle's argument, that, ' if Christ has already done so much for us under circumstances so unfavourable, much more shall whatever remains to be done for us, now that we are in a state of friendship with him, assuredly be completed in due season.' To * 1 Pet. ii. 24. & iii. 18. This may be illustrated by tlie substitu- tion of the ram in the place of Isaac : Gen. xxii. 13. " Gal. iii. 13. ^ For th s import of the term uyxfo^, see Mark x. 18. "^ See Rom. xvi.4. 'Johnxv. 13. ' How different was this from all that ever occurred on earth, either before or since! If one man has ever died for another, it has been from the consideration of his being either peculiarly excellent in liimse/J, or a great Benefactor to others, or from a very lii^h decree of friendshih for him: but when Christ died for us, we, sofar from having any tiling to recommend us to him, were ungodly in our- selves, and enemies to him. ^ Eph. iii, 18, 19. C2 ROMANS, V. 6—10. [912. To elucidate the force of this argument, we would call your attention to the following positions. If Christ should now abandon the work in which he has proceeded so far, and should leave his people to perish at last, 1 . He would defeat all his Father's counsels — [The Father from all eternity predestinated unto life a number of the human race, who therefore are called, "A remnant according to the election of grace ^ :" and these he gave unto his Son ', that he might redeem them by his blood, and have them as " his portion for ever and ever ^ ." These in due time he calls by his word and Spirit ; he adopts them into his family, transforms them into his image, and will finally exalt tliemto a participation of his glory '. That this counsel may be carried into eftect, he commits them to his Son, that they may be kept by his power and grace, and " be preserved blameless unto his heavenly kingdom. But if Christ should relinquish his care of them, and leave them ultimately to die in their sins, all these counsels would be defeated ; and with respect to those who were so deserted, it would be said, " Whom he did pre- destinate, them he also called ; and whom he called, them he also justified ; and whom he justified," them he left to perish ^. But shall God's purposes be so frustrated ? Shall this golden chain, which reaches from eternity to eternity, be so broken ? No : " Of those whom his Father gave him, he never did lose any, nor ever will "." We say not that he will save them in their sins : God forbid, that such a blasphemous idea should enter into the mind of any : hut from their sins he will save them"; and " through sanctification of the Spirit p," "he will keep them from falling, and present them faultless laefore the pre- sence of his glory with exceeding joy ''."] 2. He would render void all that he himself had done — [He has given up his own life a ransom for us, and has actually reconciled us to God by his own obedience unto death. Can we conceive, that, after he has done all this, he should become indifterent to those whom he has thus redeemed? Will he be satisfied thus to shed his blood in vain ? If he has •' bought us with a price," will he be content to lose what he has so dearly purchased ? After he has actually "justified us by his blood," will he leave us to be condemned ? Will he, now »" Eph. i. 4, 5, 11. 2 Thess. ii. 13. Rom. ii. 5. ' John xvii. 2,6, 9, 11, 24. •< Isai. liii. 10. ' See the 17th Article. "' Rom. vHi. 28—30. " John xvii. 12. ° Matt. i. 21. PI Pet. i. 2. o Jude 24. 912.] THE believer's SECURITY IN CHRIST. 03 now that nothing is wanting on his part, but to supply us with his grace, and to uphold us in his arms, will he, I say, relax his care of us, and leave us to perish? Having done the greater for us, when enemies, will he forbear to do the less for us, as friends ? Having done the greater unsolicited, Avill he refuse to do the less when intreated night and day? In the days of his flesh, notwithstanding all the (-obstacles in his way, he ceased not to go forward till he could say, " It is finished." And will he now leave his work unfinished ? Having been " the Author of faith" to us, will he decline to be " the Finisher ^ ?" Justly docs David argiie, like the Apostle in our text : " Thou hast delivered my soul from death; v/ilt not thou then deliver my feet from falling, that I may walk before God in the light of the living'?" In like manner, we also may be " confident of this very thing, that he >vho hath begun a good work in us, will perform it until the day of Jesus Christ ^" Our great " Zerubbabel hath laid the foundation of his house ; and his hands will finish it "."] 3. He would forget all the ends of his own exalta- tion— [He is " exalted to be a Prince and a Saviour ^ and to "put under his feet all his own, and his people's enemies ^ :" and do we suppose that he will neglect this work ? After "having spoiled principalities and powers, and triumphed over them openly upon the cross ^," will he, now that he is invested " with all power in heaven and on earth" on purpose to com- plete his triumphs, give up the palm of victory, and suffer Satan to rescue frOm his hands those, whom with such stu- pendous efforts he has delivered ? It is not as a private per- son that Jesus has ascended, but as the " Forerunner" of his people \ Will he then forget those whom he has left beliind ? Will the Head be unmindful of his members '' ? And shall the iirst-fruits be waved, and no harvest follow "^ ? " Living, as he does, on purpose to make intercession for us," will he for- get to intercede '^ ? and having all fulness treasured up in him for his Church % will lie forget to impart of it to those for whom he has expressly received it^? As our High Priest, he must not only enter with his own blood within the veil, and there make continual intercession for us, but must come forth to bless his people ^ : and having fulfilled his office thus far, will he nov/ abandon it ? The Apostle had certainly no such apprehension, when he laid so great a stress on the resurrec- tion of our Lord, as to make it more efficacious for the salva- tion ' Heb. xii.2. ' Ps. Ivi. 13. ' Phil. i. 6. " Zech. iv. 9. =' Acis v. 31. ^ 1 Cor. xv. 25. " Col. ii. 15. ■' Heb. vi. 20. '' Eph. ii. 22,23. •^ 1 Cor. XV. 20, with Lev. xxiii. 10, 11. ^ Heb. vii. 25. i ' Col.i. 19. ' Ps. Ixviii. 18. ^ Dcut. x. 8. 64 ROMANS, V. 6 — JO. [912. ..tion of men, than even the whole of Christ's obedience unto death ^ We may be sure therefore, that as he, in his risen state, " is able to save to the uttermost all that come unto God by him," so he uill do it, and "will bring Satan himself shortly under their feet '."] 4. He would, falsify all his own great and precious promises — [How express is that promise which he has made to all his sheep, that " none shall ever pluck them out of his hands'' !" Will he be unmindful of this? or is he become so weak that he is not able to fulfil it ? He said to his Disciples, " Ye have not chosen me ; but I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should rema'ni ' :" but how can this be true, if he suffer them to be- come barren, and to be cut down at last as cumberers of the ground ? Why did he say, " Believe in God ; believe also in me," if he meant, after all, to disappoint our confidence ? Can we conceive, that, after comforting his Disciples with the assurance, that he was " going to prepare mansions in his Father's house for them, and would come again and receive them to himself'";" can we conceive, I say, that he should leave them to take up their abode in the regions of everlasting darkness and despair ? No : he is " the Amen, the true and faithful Witness ;" and " every promise that is made to us in him, is yea and Amen," as immutable as God him- self."] Address, 1 . Those who are inquiring after the way of salva- tion— [Nothing can be more plain than the way of salvation, as it is marked out in our text. How must we " be reconciled to God ? Through the death of his Son." How must we be justified and saved from wrath? We must " be justified by his blood," and " saved from wrath through him." How, after having been reconciled to God by the death of Christ, must we finally attain complete salvation ? We must be " saved by his life ;" that is, we must from first to last live by faith on the Son of God, looking to his death as the merito- rious ground of our acceptance, and to his renewed life in heaven as the one source of all our stability, and the surest pledge of our eternal happiness. But, it may be asked, Am I among the number for whom these blessings were purchased? If you are among the number of those who feel themselves " ungodly, and sinners, and enemies to God, and without strength," then are you the persons for whom Christ died, and for *- Rom. viii. 34-. ' Rom. xvi. 20. ^ John x. 27—30. ' John XV. 16. '" John xiv. 2, 3. " 2 Cor. i. 20. 913.] JOY QF THE MORE-ADVANCED DKLIEVEH. 65 for whom he is improving every moment of his renewed hfe. Wheat, I vv^oukl ask, can be more plain than this ? What room is here left for doubt? Verily, if salvation be not altogether by Christ Jesus, that is, by the efficacy of his death, and the operation of his grace, St. Paul nuist have been the most in- cautious and erroneous writer that ever hved. But, if he was neither ignorant nor deceitful, then is the way of salvation so plain, that not any poor " way-faring man, even though he be a fool, can err therein." We charge you then, Brethren, to flee for refuge to the hope that is set before you ; and to " de- termine to know nothing as aground of hope, but Jesus Christ and him crucified."] 2. Those who, having sought for reconciliation through Christ, are afraid of being cast off, and left to perish — [What is it that fills you with such fears as these ? Is it on account of Christ that you are distressed ? or on ac- count of your own weakness and unworthiness ? If you are afraid of Christ, what is it in Him that you stand in doubt of; his power, or his willingness to save ? Surely there can be no doubt on either of these points. If your fears arise from a view of your own weakness and sinfidness, why should that prove a bar to your acceptance with him, which was, I had almost said, a reason for his dying for you, and which con- stantly calls forth his compassion towards you ? True, if you continue ungodly, you have no hope : for " the unrighteous cannot inherit the kingdom of God." But, if you desire truly to be delivered from all your corruptions, and to receive con- stant supplies of grace from him, then you may safely trust in him to carry on and perfect the work he has begun. He that first sought ijoii, will not be soi/ght by you in vain. He that bore your sins in his own body, will carry them all away into the land of oblivion. He that reconciled you to God, will main- tain your peace with God : and he that has completed every thing as far as it depended on his death, will juuch more perfect what depends upon his life. Be strong then, and of good courage; and hold fast your confidence, and the rejoicing of your hope, firm unto the end.] DGCCCXIII. HAPPINESS OF THE MORE-ADVANCED BELIEVER. Rom. V. 11. And not only so, but we also joy in God through our Lord Jesus Chrht, by whom ive have now received the a/onement. THOSE remarkable words of the Proi)het, *' Eye hath not seen, nor ear heard, neither have VOL. IX. F entered 66 ROMANS, V. 11. [913. entered into the heart of man, the things which God hath prepared for them that love him," are usually- interpreted in reference to the future world : but St. Paul speaks of them as fulfilled to us under the Chris- tian dispensation : for having cited them, he adds, ** But God hath revealed them unto us by his Spirit ^" So great are the privileges and blessings which we en- joy under the Christian covenant, that no words can adequately express them, no imagination can fully conceive them. We may say respecting them, what God said to Ezekiel respecting the abominations prac- tised by Israel in the chambers of imagery, that the oftener we search into them, the more and greater we shall find". Truly, " the riches of Christ are un- searchable''." This is strongly intimated by St. Paul in the passage before us. He had expatiated on the blessings which we enjoy in, and by, Christ : " We have peace with God" by him ; and through him are enabled to '^rejoice in hope of the glory of God." Nay more, we are enabled to " glory in tribulations also," as the appointed means of perfecting the Divine work within us, and of fitting us for the glory which God has taught us to expect ''. But neither is this all : for God would have us rise above the mere consideration of our own happiness, even though it consist in a pos- session of all the glory of heaven ; and he would have our minds occupied with the contemplation of his in- finite perfections, and " filled with all the fulness" of his communicable felicity ^ Hence the Apostle, de- claring this to be the actual experience of the great body of the Church at Rome, says, *' And not only so," (that is, we not only enjoy the fore-mentioned blessings,) " but we also joy in God himself through our Lord Jesus Christ, by whom we have now received the atonement." In discoursing on these words, we shall be led to shew, I. The happy state of Believers in general — The =' Isai. Ixiv. 4. with 1 Cor. ii. 9, 10. '' Ezek.viii. 3—16. ' Eph.iii. 8. ** ver. 1—3. ' Eph. iii. 19. 913.] JOY OF THE MORE-ADVANCED BELIEVER. 67 The Believer has now already received reconcilia- tion with God — [The word translated " The atonement" is the same with that which twice in the preceding verse is translated " Recon- ciled :" and that is its true import here. Reconciliation has been purchased for men by Christ's obedience unto death : and it is freely offered to them in the name of Christ, by those who go forth as his Ambassadors to a guilty world : and it is accepted by those who believe their testimony, and embrace the proffered salvation. It is on this accoimt tliat the Go- spel is called, "The ministry of reconciliation ''^" Those who receive the glad tidings have all their iniquities blotted out from the book of God's remembrance. He is no more angry with them, as he was in their unbelieving state ; but looks upon them as dear children, in whose happiness he will be eternally glorified. They are now privileged to regard him no longer as an angry Judge, but as a loving Father. Their state is pre- cisely that of the Prodigal Son, after he had returned to his Father's house : they are freely forgiven for Christ's sake ; nor shall so much as one upbraiding word be ever uttered against them. Their Father rejoices over them as restored to his favour, and delights to honour them with all suitable expres- sions of paternal love. Are not these persons truly blessed ^ ?] This is the state of every Believer without excep- tion— [If a man have lived in sin for ever so many years, and have at last been led, with deep penitence and contrition, to the foot of the cross, this mercy is instantly vouchsafed to him. The long-continuance of his former iniquities is no bar to his ac- ceptance. The very first moment that he comes weary and heavy-laden to Christ, he finds rest unto his soul. Neither does the enormity of a man's transgressions make any difference in this respect. He may have been as vile as ever David was ; and yet, on coming truly to Christ, his ini- quities shall all be pardoned, and it shall be said to him, " The Lord hath put away thy sin ; thou shalt not die." " Though his sins may have been as crimson, they shall instantly become as white as snow ^." The healing virtue of the brazen serpent was not felt by those only whose wounds were of a less dan- gerous nature, but by those who were at the very point of death : and so shall a sight of our crucified Redeemer operate, however long the wounds of sin have been inflicted, or to whatever extent they may have brought death upon the soul. We may add also, for the encouragement of 'the young, •liat, however weakly tlieir iufaaiiine minds have embraced '•- ' ■ ^ • : ••■ ■■, • the " Deut. xxxiii. 26—29. ^ 2 Cor. v. .18— 20. ' Isai, i. 18. 08 ROMANS, V. 11. [dlS, the truth, yet, if they be really sensible of their lost estate^ and truly look to the Lord Jesus Christ as their only hope, he will " take them up in his arms and bless them," and will " ordain praise for himself even in the mouth of babes and sucklings.."] But the more immediate object of our text is, to set before us, II. The yet happier state of the more advanced Be- liever— Every Believer without exception ** receives re- conciliation with God : but the advanced Believer is yet more highly privileged. He has this blessing in common with others ; but *' not only so." No : he rises higher; he soars even to God himself; and *' rejoices" and "glories in" God*", 1. As a God of all grace — [The more we are advanced in the Divine life, the raosng; deeply do we feel our own emptiness and utter helplessness. This, we might suppose, would rather weaken and interrupt his joy : and so it would, if his views of God were not also proportionably enlarged. But he views God as " a God of all grace ' ;" and whatever grace he more particularly needs, he sees a fulness of it treasured up in his reconciled God for the supply of his necessities. Does he desire peace? God is to him " the God of peace''." Would he abound in hope ? God is to him " the God of hope'." Would he have an increase of patience and of consolation to support him under his diversified afflictions ? God is to him " a God of patience and consolation""." In short, whatever he want, God is a God of it to him, not only as having an inexhaustible fulness of it in himself, but as, if we may so speak, made up of it, a& if it were his one only perfection. What a joyful thought is this to the Believer who is accustomed to seek his all in God, and to " live altogether by faith in the Son of God, who loved him, and gave himself for him !"] 2. As his covenant God and Father — [God, in the new covenant which he has made with us, has stated this as an inseparable provision of that covenant, that he will be " the God of his people," and " a God to> them"." Whatever he is, he will be for them: whatever he has, he will, as far as they are capable of receiving it, impart unto ^ It is the same word as is used in v. 3. '1 Pet. v. 10. ^ Heb. xiii. 20. ' Rom xv. 13. '" Kom. xv. 5. » -Ter. xxxi. 33. ^rith Heb. viii. 8. 913.] JOV OF TUK MOIir;-ADVANCEi) BKHEVKR. 09 unto them. He will not merely be a Friend, or a Father, to them: no; he will be a God: and all that a God can he to them, or can do for them, he will he, and do. All this he pledges to them by covenant, and by oath ; " that by two im- mutable things, in which it is impossible for him to lie, tlicy might have strong consolaticm who have iied for refuge to lay hold on the hope set before them°." Well then may they ■who have laid hold on this covenant, rejoice in him. I'he Jews, on account of their external relation to him, " made their boast of God^:" and thoy had reason so to do. But how much greater reason has the Chrisiian to do so, who has laid hold on that better covenant, wliich " is ordered in all things and sure," and which shall never wax old, or decay !] 3. A« his everlasting portion — [It is not here only that God will be the portion of his people, but for ever in the eternal world. Such he was to Abraham ; " I am thy shield, and thy eternaJ great reward '''*." And such he will be to every Believer ; as it is written, " My ilesh and my heart fail ; but God is the strength of my heart, and my portion ^o^ ever'^." In that tabernacle that is above, -God will dwell in the midst of his people, and be their God, and will wipe away all tears from their eyes^ It is his pre- sence that will constitute the felicity of heaven : there will be no sun or moon there ; for God himself, and the Lamb, will be the light of that world; and all created enjoyment will vanish, Jike the light of the glowworm before the meridian sun^ Justly in this view of his privileges does David say, and justly may every Behever say, " The Lord is the portion of my inheritance and of my cup : the hues are fallen to me in pleasant places; yea, I have a goodly heritage V] Address — 1 . Let all avail themselves of the opportunity now afforded them — ■ [At this hour do " we preach peace to you by Jesus Christ";" and "as Ambassadors of God, we beseech you in Christ's stead. Be ye reconciled to God." To all without exception is this invitation given. For every sinner in the universe has Christ " purchased reconciliation through the blood of his cross ;" and to every one does he address those memorable words, " Look unto me, and be ye saved, all the ends of the earth"." Will any of you then be content to continue at enmity with God, and to have God an enemy to you ? O lay down the weapons of your rebelhon, and seek your " Heb. vi. 17, 18. ^ Rom. ii. 17. "r Gen. xv. 1. "I Ps. Ixxiii 2G. '' Rev. xxi. 3, 4. ' ib. ver. 22, 23. • Ps. xvi. 5, 6. " Acts X. 36. » Isai, xlv. 22. 70 ROMANS, V. 18, 19. [914. your happiness in God. Surely " in his favour is life ; and his loving-kindness is better than life itself." Only begin this day to rejoice in your God; and *' there shall be joy amongst the angels in the presence of God on your account."] 2. Let all seek the highest attainments in the Divine life — [There is a holy ambition which all should feel. We should not any of us be content to obtain reconciliation ivith God : we should seek to rejoice in God. We should say with David, " I will go unto the altar of God, of God my exceed- ing joy y." It is greatly to be lamented that the generality of Christians live far below their privileges. If only they have peace with God, and can rejoice in hope of his glory, and can glory in tribulations for his sake, they are ready to think, that they are in as good a state as they need to be. But, Brethren, whilst we rejoice that ye are so far advanced, we would have you " 720^ only so :" we would have you " forget what is behind, and press forward towards that which is before." We would have you " covet earnestly the best gifts." It is your privilege " to rejoice in God all the day," yea, to " re- joice in him with joy unspeakable and glorified ^" Nor is it your privilege only, but your duty also : for it is said, " In the Lord shall all the seed of Israel be justified, and shall glory ^" I call you then to live nigh to God, and to " delight yourselves in God," and to have even now " the earnest" of heaven in your souls ^ "Let Israel then rejoice in Him that made him; and the Children of Zion be joyful in their King^"] " Ps. xliii. 4. ' 1 Pet. i. 8. * Isai. xlv. 25. " Eph. i. 14.. •= Ps. cxlix. 2. DCCCCXIV. DEATH BY ADAM, AND LIFE BY CHRIST. Rom. V. 18, 1 9. Therefore, as hy the offence of one, judgment came upon all men to coiidemnation, even so by the righteous- ness of one the free gift came 2ipon all men to justification of life. For, as by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous. THE more we investigate the Gospel of Christ, the more mysterious it appears in all its parts. To a superficial observer it seems that the way of sal- vation through a crucified Redeemer is plain and. simple : but it is surely an astonishing mystery, that those who have destroyed themselves, should be redeemed 914.] DEATH BY ADAM, AND LIFE BY CHRIST. 71 redeemed by the blood of God's only dear Son, and be saved by a righteousness that was wrought out by him. Yet that is but a small part of the mystery revealed to us in the Gospel. There we learn, that at the instant of our birth we are under a sentence of condemnation for the sin of our first parent ; and that, as we are lost in him, so we are to be recovered by the Lord Jesus Christ, inheriting righteousness and life from him, the second Adam, as we inherit sin and death from the first Adam. This is the sub- ject of which the Apostle treats in the passage be- fore us. He had throughout the preceding part of this Epistle declared the way of salvation through Christ : but now he traces up sin and death to Adam as our federal Head or Representative, and righteous- ness and life to Christ as our federal Head or Repre- sentative under the new covenant. This opens to us a new view of the Gospel, and leads us farther into the great mystery of redemption than the preceding statements had enabled us to penetrate. That we may avail ourselves of the light which is thus afforded us, we shall, I. Consider the comparison here instituted — It is here assumed as an acknowledged truth, that by the sin of Adam we all were brought under guilt and condemnation — [Adam was not a mere private individual, but the Head and Representative of all mankind. Hence what he did in eating the forbidden fruit, is imputed unto us, as though it had been done by us : and we are subjected to the punishment that was denounced against transgression, " In the day that thou eatest thereof thou shalt surely die." This in the preceding context is repeatedly affirmed : " By one man sin entered in o the world, and death by sin ; and so death passed upon all men, for that all have sinned"." Again, '* Through the offence of one many be dead'':" Again, " The judgment was by one to condemnation *= :" And again, " By one man's offence death reigned by one**." So also it is tAvice mentioned in our text. Nor is it merely asserted : it is proved also, and that too by an argmnent which all can easily understand. The death of infants demonstrates the truth in question : for, nothing is plainer * ver. 12. " ver. 15. ' ver. 16. ^ ver. 17. 72 ROMANS, V. 18, 19. [914. plainer than that God will not inflict punishment, where no guilt attaches : but he does inflict punishment, even death itself, on infants, who cannot possibly have committed sin in their own persons. For whose sin then is this punishment inflicted ? Surely for the sin of Adam, our first parent ; who was the head and representative of all mankind. The law which denounced death as the penalty of transgression, com- prehended, not him only, but us also : and therefore, having transgressed it in him, we are considered as sinners, and are subjected to all the penalties of transgression. To account for the agonies and death of new-born infants on any other supposition than this, is impossible.] With this is compared our justification to life by the righteousness of our Lord Jesus Christ— [Christ is that person " by whose obedience many are made righteous." He is given to us as a second Covenant- Head. There is however this diflference between him and Adam : Adam was the head of all his natural seed ; and Christ is the Head of all his spiritual seed. They are included in him ; and all that he did or suffered is put to their account, as though they had done or suffered it themselves : and his entire righteousness is imputed to them for justification, pre- cisely as Adam's disobedience is imputed to us for condemna- tion. The parallel indeed holds yet farther still : for as Adam's guilt is imputed to us before we commit personal sin, so is Clu'ist's righteousness imputed to us before we perform any personal obedience. Nevertheless, our obedience is not therefore rendered either useless or uncertain ; for, as from Adam we receive a corrupt nature, so from Christ we receive a holy and divine nature : and as all our personal disobe- dience aggravates the guilt and condemnation which we de- rived from Adam ; so our personal obedience, after we have been justified in Christ Jesus, enhances the degrees of glory to which we are entitled at the instant of our justification. Now all this is plainly affirmed in our text: {Read the text:) nay, it is, in the verses preceding our text, affirmed, that tie receive more from Christ than ever ice lost in Adam: (Read ver. 15 — 17.) And this is a striking, and very important, truth. For, First, we are placed in a safer state than that which we lost in Adam. Adam was placed in a state of probation, to stand or fall by his own obedience ; and, notwithstanding all his ad- vantages, he fell, and ruined both himself and all his posterity. But we, when justified in Christ's righteousness, are given to him, that we may be kept by his power unto everlasting sal- vation : and he has expressly declared, that *' none shall ever pluck us out of his hands." Next, 914.] DEATH Br ADAM, AND LITE BY CHRIST. ^3 Next, tvc are made to possess a letter righteousness than any which we (>vakl ever have inherited from Adam : for if he had stood, and we had stood in him, and partaken of his righteous- ness for ever, we should still have had only the righteousness of fl creature: but now we have, and shall have to all eternity, the righteousness o^ the Creator : yes, "Jehovah himself is our righteousness :" and whereas, with a creature's righteous- ness, we could have claimed nothing, being only unprofitable servants, with the Creator's righteousness we may claim, 071 the footing of justice as well as of mercy, all the glory of heaven. Once more: Our happiness is infinitely enhanced beyond any thing it could ever have been, if we had stood in Adam. The felicity of heaven would doubtless have been inconceivably great under any circumstances : but who can conceive what an addition it will receive from the consideration of its being the purchase of the Redeemer's blood, and the fruit of those eternal counsels by which the whole work of redemption was both planned and executed ? Thus then is the comparison between the first and second Adam shewn to be strictly just; except indeed that the scale preponderates beyond all expression or conception in favour of the Lord Jesus, who has done "much mork" for us than ever we lost in Adam ; or than Adam, though he had con- tinued sinless, ever could have done, either for himself or us.] But that this subject may produce a suitable im- pression on our minds, we will, II. Suggest one or two reflections upon it — It is much to be regretted, that the great mysteries of religion are but too often made the subjects of mere speculition. But every doctrine of Christianity should be practically improved, and especially a doctrine of such vital importance as that before us. From the doctrine of our fall in Adam and our recovery in Christ, we cannot but observe, 1. How deep and unsearchable are the ways of God! [That ever our first parent should be constituted a federal head to his posterity, so that they should stand or fall in him, is in itself a stupendous mystery. And it may appear to have been an arbitrary appointment, injurious to the whole race of mankind. But we do not hesitate to say, that if the whole race of mankind had been created at once in precisely the same state and circumstances as Adam was, they would have been as willing to stand or fall in Adam, as to have their lot depend 74 ROMANS, V. 18, 19. [914. depend upon themselves ; because they would have felt, that, whilst he possessed every advantage that they did, he had a strong inducement to stedfastness which they could not have felt, namely, the dependence of all his posterity upon his fidelity to God : and consequently, that their happiness would be more secure in his hands than in their own. But if it could now be put to every human Being to determine for himself this point ; if the question were asked of every individual, Whether do you think it better that your happiness should depend on Adam, formed as he was in the full possession of all his facul- ties ; subjected to one only temptation, and that in fact so small a temptation as scarcely to deserve the name ; perfect in himself, and his only companion being perfect also, and no such thing as sin existing in the whole creation ; whether would you prefer, I say, to depend on him, or on yourself, born into a world that lieth in wickedness, surrounded with temptations innumerable, and having all your faculties only in a state of infantine weakness, so as to be scarcely capable of exercising with propriety either judgment or volition : Would any one doubt a moment ? Would not every person to whom such an option was given, account it an unspeakable mercy to have such a representative as Adam was, and to have his happiness depend on him, rather than on his own feeble capacity and power ? There can be no doubt on this subject : for if Adam, in his more favourable circumstances, fell, much more should we in circumstances where it was scarcely possi- ble to stand. Still however, though we acknowledge it to be a gracious and merciful appointment, we must nevertheless re- gard it as a stupendous mystery. But what shall we say of the appointment of the Lord Jesua Christ to be a second Covenant-Head, to deliver us by his obedience from the fatal effects of Adam's disobedience ? Here we are perfectly lost in wonder and amazement. For consider. Who Jesus was? He was the co-equal, co-eter- nal Son of God Consider, What he undertook to do ? He undertook to suffer in our place and stead all that was due to us, and to confer on us his righteousness with all the glory that was due to him Consider farther, On what terms he confers this blessing upon us ? He requires only, that we believe in him : " Look unto me, and be ye saved, all the ends of the earth" Consider yet farther. What provision he has made for the final happiness of those who thus believe in him ? He does not restore them to the state of trial in which Adam was originally placed, but to a state of comparative stcuritij, inasmuch as he himself vmdertakes to *' perfect that which concerneth them," and to be " the Finisher of faith" to those in whom he has been " the Author of it\" What " Heb. xii. 2. 014.] DEATH BY ADAM, AND LIFE BY CHRIST. 75 What an inscrutable mystery is here ! that siich a person should be given ; and sjich a righteousness be •wrought out by him ! that an interest in this righteousness should be conferred on such easy terms! and lastly, that such security should be provided for all his believing people ! Well might the Apostle say, "Great is the mystery of godliness :" and well may all the angels in heaven occupy themselves, as they do continually in searching into it with the profoundest adoration ^ Let us then contemplate these wonders with holy awe. Let us not make them a theme for disputation, but a subject of incessant admiration, gratitude, and praise ^] 2. How obvious and urgent is the duty of man ! [Here we are in the situation of fellow-creatures, wholly incapable of saving ourselves, and shut up to the way of sal- vation provided for us in the Gospel. God does not consult us, or ask our approbation of his plans. He calls us, not to give our opinion, but to accept his proffered merc}^. To dis- pute, or sit in judgment on his dispensations, is vain. We are like ship-wrecked persons, ready to perish in the great deep. When the ship is just on the point of sinking, it is no time to complain, that our lives, by the laws of navigation, were made to depend on the skill of the captain ; or that the management of the vessel had not been committed to ourselves ; or that God, when he formed the world, placed a rock in that par- ticvdar situation, notwithstanding he foresaw, from all eternity, that our ship would be wrecked upon it : all such thoughts at that time would be vain : our only consideration under such circumstances should be. How shall I be saved from perishing ? And if we' saw a ship hastening towards us for our preserva- tion, we should be wholly occupied in contriving how we might secure the proffered aid. This, I say, is precisely our case : we are lost in Adam : but that God, who foresaw, that we should be wrecked in him, provided his only dear Son to be a Saviour to us ; and has sent him to save all who feel their need of mercy, and are willing to enter into this ark of God. Be- hold then. Brethren, what your duty is : it is to " flee for refuge to the hope that is set before you." If you feel a rebellious thought arise, Why did God make me thus ? let it be an- swered in the way prescribed by the Apostle, " Nay but, O man, who art thou that repliest against God '^ ? If you were not consulted about your dependence on Adam, were you consulted " iTim.iii. 16. " With respect to children, we believe that, as they die in Adam, before they have incurred any personal, guilt, so they will be saved in Christ, though they have not personally believed in him, or obeyed his commandments. And we think that this is strongly im- plied in ver. 15 — 17. But it is not necessary to enter into that part of the subject, *' Rom. ix. 20. *76 ROMANS, VI. 6 — 11. [915. consulted about the appointment of the Lord Jesus Christ, and the way of recovery by him ? No : this was the unso- licited Gift of God, who determined thus to glorify himself in blessing and exalting you. Embrace then, with all thankful- ness, the salvation offered you in the Gospel. Lay hold on Christ : rely upon him : place all your hope in his obedience unto death ; seek for justification solely through his blood and righteousness : and expect to receive from him all, yea " ex- ceeding abundantly above all that ye can either ask or think."*] • The corruption that we derive from Adam, is a totally distinct subject from that treated of in the te^t ; and on that account is left unnoticed here. DCCCCXV. THE CHRISTIAN RISEN WITH CHRIST IN NEWNESS OF LIFE. Rom. vi. 8 — 11. Now if ue be dead with Chrisf, we lelieve that we shall also live with him ; knowing that Christ, being raised from the dead, dieth no more ; death hath no more do- minion over him : for in that he died, he died unto sin once ; but in that he liveth, he livelh unto God. Likewise reckon ye also yourselves to bq dead indeed unto sin, but alive unto God throjicrh Jesus Christ our Lord. THE Gospel in every age, when freely and faith- fully delivered, has been calumniated as injurious to morality. But St. Paul, though he v^^ell knew how his doctrines would be misrepresented, did not on that account mutilate the Gospel, or declare it less freely than it had been revealed to him : he pro- claimed salvation altogether by faith in the Lord Jesus Christ, without any works or deservings on our part : but at the same time he shewed that good works, though excluded from any share in justifying the soul, would of necessity be practised by every Believer; because the Believer, by his very profes- sion, was, and could not but be, " dead unto sin, and alive unto righteousness." He shewed, that there would of necessity be in the Believer's soul a con- formity to his Lord and Saviour, since he bound him- self to it in his baptismal engagements, or rather professed 915.1 THE CHRISTIAN RISEN WITH CHRIST. 77 professed to have the actual experience of it before he was baptized; so that he must be a hypocrite, and no true Behever, if he was not holy both in heart and li(e. To this effect he speaks in the whole of the pre- ceding context*; and in the words which we have just read, he confirms the idea, and founds upon it an animated exhortation. To elucidate this difficult, but important subject, we shall consider, I. The truth he assumes — [lie takes it for granted that the Believer is " dead with C^hrist." The Believer, by virtue of his union with Christ, partakes in all that Christ either did or suffered for him. Was Christ crucified, dead, and buried ? The Believer also is Crucified, dead, and buried : only Christ underwent this in his body ; whereas the Believer experiences it in his soul. The Believer has what is called " the old man," or " the body of sin :" and this it is which undergoes a change equivalent to that which Christ experienced in his mortal body. This old man is " crucified." Crucifixion was a long-protracted pvmish- ment : but though the death of the crucified person was slow and gradual, it was sure. It is in this way that " the old man," or " the body of sin," in the Believer, is destroyed : it is not so instantly slain, as never to move again: but it is nailed to the cross : it is gradually weakened : and, in the purpose and intention and determination of the Believer, it is as really dead, as if it were already altogether annihilated. The Believer, at his baptism, considered this as solemnly en- gaged for on his part, and as shadowed forth, yea, and as . pledged also to him on the part of God, in the rite itself: *' he was baptized into Christ's death, and buried, as it were, with Christ by baptism into death," This Mas /lis prnfession ; and this is Ids obligation : and wherever true and savmo- faith exists in the soul, this profession is reaUzed, and this oblio-a- tion performed. Hence it may be assumed as an universal truth, that, as a cion participates in the state of the stock into which it has been engrafted, so the Believer, engrafted as he is into a crucified Saviour, " is planted together with him in the likeness of his death," or, in other words, is " dead with Christ."] In close connexion with this is; II. TJic persuasion he intimates — " We believe," says he, " that we shall also Uv^ with him." [It ,'ver. 1-7. //I I I TS ROMANS, VI. 8 — 11. [915. [It is not in his death only that the Believer is conformed to Christ, but in his resurrection also. As the Believer has an " old man," which dies, so he has also " a new man" which lives : and in the latter, no less than in the former, he resembles Christ. The Lord Jesus Christ, in his risen and ascended state, lives with God, and to God, employing for his God and Father all the power that has been committed to him. Thus the Believer lives in a state of intimate fellowship with God, consecrating to him all his newly-acquired powers, and improv- ing for him every faculty that he possesses. This is his pri- vilege, no less than his duty : and therefore we may be fully persuaded that the weakest Believer, if truly upright, shall attain this high and honourable employment.] This persuasion is founded on a firm and solid basis — [We " know that Christ dieth no more." Those whom he raised to hfe, as Lazarus and others, were constrained at last to pay the debt which our nature owes, and to yield to the stroke of death : but " over Christ death hath no more do- minion." He so fully expiated sin, that none of its penal con- sequences attach to him any longer. But the life which he possesses, has both perpetuity and perfection, being wholly and eternally devoted to the care of his people, and the honour of his heavenly Father. And here is the Believer's security : " Because Christ hveth, he shall live also*"." The Behever's " life is hid with Christ in God ;" yea, " Christ himself is his life :" and therefore we may be assured, that his believing people shall be preserved to " appear with him in glory ^" We do live ill him : and therefore we shall live with him for ever- more.] From hence is deduced, IIL The duty he inculcates — [" Reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." This should be a point fixed and settled in our minds : I am a Christian : I am dead to sin: I have no more to do with " my former lusts in my ignorance'^," than Christ himself has with the " sins which he once bore in his own body on the tree." " The lust of the flesli, the lust of the eye, and the pride of life," have no more charms for me*: those "lords which once had do-, minion over me," are now dead ; and I am liberated from their yoke ^. As a Christian, I possess a new and heavenly life : I am alive unto God, as Christ himself is ; and must live unto God, " John. xiv. 19. <= Col. iii. 3, 4. "^ 1 Pet i. 14. & iv. 9.. 3. ^ ] JoHnii. 15, 16 t Lhii, is the precise idea contained in v. 7, 915.] THE CHRISTIAN RISEN WITH CHRIST. 79 God, as Christ himself does. There is not an act performed by Christ either in providence or grace, which has not re- spect to the glory of his Father : so, " whether I eat, or drink, or whatever I do, I must do all to the glory of God^." As for being satisfied with any lower standard, it is impossible : my Christian profession utterly forbids it. Those who seek to be justified by their works, may be satisfied with such a tale of bricks, as shall, in their apprehension, screen them from punish- ment ; but I can be satisfied with nothing but a perfect con- formity to Christ. My lusts that are crucified, shall never (God helping me) come down from the cross : there they are doomed to perish : and the sooner they die, the better. My new life shall be spent as Christ's is, in executing the office as- signed me, and in glorifying my God. Christians, this is the state to which you are to aspire ; and if you rest in any thing short of this, you are not worthy of the Christian name.] In this subject we may see, 1 . The proper tendency of the Gospel — [The proper tendency of the Gospel is, to " sanctify us wholly," and to make us pure, as Christ himself is pure\ And let the enemies of the Gospel calumniate it ever so much as tending to ficentiousness, they shew that they believe it to be a doctrine according to godliness, by the excessive offence which they take at the smallest inconsistency in the Christian's conduct. If they did not know that his principles required, and tended to, the highest possible perfection, why are they so offended, and why do they exult so much, at the smallest imperfection ? The proper tendency of the Gospel then is holiness, the enemies themselves being judges.] 2. The true criterion whereby to judge of our faith in Christ — [We will not disparage other parts of Christian expe- rience ; but the only safe test whereby to try ourselves, is, the degree in which we are dead to sin, and alive to God " The tree must be known by its fruits " ] 3. The connexion between our duty and our hap- piness— [We have fixed the standard of Christian duty high. True : but does any one doubt, whether such a conformity to Christ be not also our truest happiness ? Verily, heaven itself consists in this : " We shall be like him, when we shall see liim as he is'."] e 1 Cor. X. 31. M Thess. v. 23. 1 John ill. 3. ' ib. ver. 2. 80 ROMANS, VI. 21. [916. DCCCCXVI. UNPROFITABLENESS AND FOLLY OF SIN. Rom. vi. 21. I'V hat fruit had ye then in those things whereof ye are now ashamed P for the end of those things is death. AS an appeal to the judgment of men is, when just, the most powerful mode of silencing the contentious, so an appeal to their conscience is the strongest pos- sible method of convincing the ignorant, and of hum- bling the proud. With such kinds of argumentation the Scripture abounds. God himself appeals to his apostate people: " What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and become vain ?" " Have I been a wilderness to Israel?" Thus, in the pas- sage before us, St. Paul, labouring to impress the Christians at Rome with a sense of the indispensable necessity of renouncing all their former ways, and devoting themselves wholly to the Lord, puts to them this pungent question; "What fruit had ye then of those things whereof ye are now ashamed?" To answer this question, no strength of intellect, no ex- tent of information, is required: nothing is wanting but an honest and upright heart. The poor, as well as the rich, can tell whether they have been happy in the ways of sin: to the one therefore, as well as to the other, we would address the language of our text; intreating every one to consult the records of his own conscience, and to answer to himself the question, as in the presence of his God. The points respecting which we would make our appeal to all, are, I. The unprofitableness of sin, as learned by expe- rience— Whether men have drunk deep of the cup of plea- sure, or have followed their earthly inclinations with more measured steps, we would ask, in reference to all their former ways, 1. What fruit of them had ye at the time? [Sin, • Jer.ii. 3,31. 916.1 UNPROFITABLENESS AND FOLLY OF SIN. 81 [Sin, previous to the commission of it, promises much : hut Mliat solid satisfaction has it ever afforded us ! Suppose a man tt) have had all the means of gratification that ever Solomon possessed, and, like him, to have withheld his heart from no joy ; stil^e would ask him, Was your pleasure of any long duration ? Was it without alloy ? Is not that true which Solomon has said, " Even in laughter the heart is sorrowful, and the end of that mirth is heaviness"?" I doubt not but that every man who will faithfully relate his own experience, will "say of laughter, It is mad; and of mirth. What doeth if^?" A similar testimony must be given by those who have been the most sober and discreet. They have not, it is true, the same measure of guilt upon their consciences, as they would have had, if like the others, they had " run into every excess of riot :" but if, as must be confessed by all, they have lived to themsehes, and not unto the Lord, we must put the same question to them, Have you found real happiness in your ways ? Have you not, in the midst of all your self-complacency, had a secret consciousness that you were not prepared for death and judgment? and did not that consciousness embitter your lives, so far at least, that you could not bear to think of the state of your souls, and the realities of the eternal world? God has said, that " the wicked are like the troubled sea when it cannot rest, which casteth up mire and dirt." W^hatever peace therefore you have felt has been a false peace, which in reality rendered you more miserable, in pro- portion as it hid your misery from your view. " There is no peace, saith my God, to the wicked '^."] 1. What fruit have ye in the retrospect f [Supposing sin to have made us ever so happy at the time, how does it appear when we look back upon it ? Is not that which was " rolled as a sweet morsel under the tongue become as gall in the stomach ?" Would not the voluptuary be well pleased on the whole, that the criminal excesses of his former life had never been committed ? Would he not be well satisfied to have lost the gratifications, if he could ex- punge from his conscience, and from the book of GofFLICTS OF BELIEVERS. 95 we dare not, with some, deny or pervert the Gospel of Christ. We must affirm, that the Gospel offers to us a free and full salvation through the blood of Christ, and that they who believe in Christ are altogether dead to the law, so as to have nothing to hope for from its promises, or to fear from its threats. If, from this assertion, any one should infer that we think ourselves at liberty to violate the precepts of the law, he would be much mistaken. There were some who put this construction on St. Paul's state- ments; to whom he replied, "Shall we then continue in sin, that grace may abound ?" and Eigain, *' Shall we then sin, because we are not under the law, but under grace"?" To each of these questions he an- swered, " God forbid :" and in like manner we reject with indignation the remotest idea that we would make the Gospel an occasion of sin. But, whilst St. Paul vindicated himself from this charge, and shewed, that, as a woman who had lost her husband was at liberty to be married to another man, so the law to which he once owed allegiance being dead, he was at liberty to be married to Christ, and by him to bring forth fruit unto God. The terms however in which he expressed himself seemed to criminate the law, as much as he had before seemed to cast reflections on the Gospel. " When wc were in the flesh, the motions of sins which were by the law did work in our members to bring forth fruit unto death''." Here, as he had before denied to the law the office of justifying a sinner, so now, in appearance, he seemed to accuse it as being to him the author both of sin and death. But these re- presentations also he rejects ; and shews, that the law had only been the occasion of sin, and not the cause of it"; and that it had also been the occaAwn of death,, but was by no means the cause of if*. The proper cause both of sin and of death was the corruption of our nature, which remains with us even to our dyings hour; ' Koni. vi. 1, 15, *• ver. 5. * ver. 8. " ver. 13. 96 ROMANS, xvrr. 18 — 23. [920. hour; as he himself could testify by bitter experience. This experience of his he then proceeds to describe. But as Commentators have differed widely from each other in their explanations of the passage, we will endeavour to shew, I. Of whom it is to be understood — • That we may bring the matter to a fair issue, we will distinctly inquire, 1 • Does the passage relate the experience of an ungodly man, or of one that is truly pious ? [Those Avho explain it of an ungodly man say, that the whole preceding chapter represents a true Christian as made free from sin*; and that to interpret this passage of a true Christian, would be to make the Apostle contradict himself. As for the opposition which the person here spoken of makes to his sinful propensities, it is nothing more (say they) than the ordinary conflict between reason and passion; and it may therefore properly be interpreted as experienced by an ungodly man. But to this we answer, that, though an ungodly man may feel some restraints from his conscience, and consequently some conflicts between reason and passion, he cannot say that he really " hates sin," or that " he delights in the law of God after the inward manV The carnal and unrenewed mind neither is, nor can be, subject to the law of God^; it is alto- gether enmity against God ^ : and therefore the character here drawn cannot possibly be assigned to an ungodly man.] 2. Does St. Paul in this passage personate a godly man who is in a low state of grace, or does he speak altogether of himself? [That the Apostle does sometimes speak in the person of another, in order that he may inculcate truth in a more in- offensive manner, is certain': but we conceive it to be clear that he speaks here in his own person : for it is undeniable that he speaks in his own person in the preceding part of the chapter, where he tells us what he was in his unconverted state'': and now he tells us what he is; at the time of writing this Epistle. In ver. *J. he says, " I uas alive without the law once;" and then afterwards, in ver. 14, he says, "The law is spiritual, but I am carnal :" and so he proceeds to the very end • Rom. vi. 6, 7, 11, 14-, IS. ' ver. 15, 22. « 1 Cor. ii. 14'. " Rom. viii. 7. ' 1 Cor. iv. 6. I ver. 7—11. 920.] SPIRITUAL CONFLICTS OF UELIEVEllS. 9/. end of the chapter declaring fully and particularly all the workings of his mind. This change of the tense shews clearly, that from stating his former experience he proceeds to state that which he felt at present. Moreover, in the con- cluding verse of the chapter, where he sums up, as it were, the substance of his confession in few words, he particularly declares, that lie spake it of himself: " So then with the mind / myself serve the law of God, but witli the flesh the law of sin'." And this is yet further evident from what he adds at the beginning of the next chapter, where he says, " The law of the spirit of life in Christ Jesus hath made yne free from the law of sin and death""." The only thing that can raise a doubt whether the Apostle speaks in his own person or not, is the strong language which he uses. It is certainly strong language to say of himself, " I am carnal, sold under sin." But this differs as widely from what is said of Ahab, who " sold himself to work ini- quity," as tlie motion of a volunteer is from the motion of a person who is dragged in chains. To understand the Apostle, we must consider the subject on which he is writing. He is comparing himself with the spiritual and perfect law of God. To fulfil that in its utmost extent, was his continual aim : but by reason of his in-dwelling corruption he could not attain his aim : and this may well account for the strong terms in which he speaks of his corrupt nature. And, if we compare his language with that which the holiest men that ever existed have used in reference to themselves, we shall find that there is a perfect agreement between them. " Be- hold I am vile !" says Job ; " I repent and abhor myself in dust and ashes." David also complains, " My soul cleaveth to the dust." And the prophet Isaiah, on being favoured with a vision of the Deity himself, exclaimed, " Woe is me, I am undone ! I am a man of unclean lips." And it is a fact, that the most eminent saints in every age have felt a suitableness in the language of St. Paul to express their own experience, just as they have also in those expressions of oiir Liturgy, " We are tied and bound with the chain of our sins ; but do thou, O Lord, of the pitifulness of thy great mercy, loose us !"] Having shewn tliat the passage relates the Apo- stle's own experience, we will proceed to shew, II. Its true import — The ' To interpret ccvToq \yu, ^' I the same man," i. e. not I myself, but I that other person, is such a perversion of language as cannot with any propriety be admitted. '" Rom. viii. 2. VOL. IX. H 98 ROMANS, XVII. 18—23. [920. The Apostle is speaking of that corrupt principle, which, notwithstanding his attainments, still rfemained w^ithin him, and kept him from that perfect con- formity to the law of God to which he aspired. This principle he represents as having the force of a law, which he was not able fully to resist. He had indeed within himself a principle of grace which kept him from ever yielding a willing obedience to his in- dwelHng corruption ; but it did not so free him from the woi-kings of corruption, but that he still offendv^d God in many things ; 1 . In a way of occasional aberration — [To conceive aright of this subject, we may suppose the holy and perfect law of God to be a perfectly straight line on which we are to walk ; and the corrupt principle within us to be operating on all our faculties to turn us from it. Some- times it blinds the understanding, so that we do not distinctly see the line ; sometimes it biasses the judgment, so as to in- cline us, without any distinct consciousness on our part, to smaller deviations from it : sometimes with force and violence it impels the passions, so that we cannot regulate our steps with perfect self-command : and sometimes it operates to delude the conscience, and to make us confident that we see tlie line, when in reality it is only a semblance of it, which our great adversary has presented to our imagination in order to deceive us. By this principle a continual warfare was kept up in his soul against his higher and better principle, keeping him from what was good, and impelling him to do what was evil ; so that he often did what he would not willingly have done, and did not what he would gladly have done. Thus, as he expresses it, there was " a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin in his members." This representation ex- actly accords with that which he gives of every Child of God, in the Epistle to the Galatians : " The flesh histeth against the Spirit, and the Spirit against the flesh ; and these are con- trary the one to the other, so that ye cannot do the things that ye would''." This is by no means to be understood as though he ac- knowledged that he was driven to any gross violations of God's law ; for with respect to them he had a conscience void of offence : but in respect of smaller deviations from the exact line of duty, he could not assert his innocence : he felt, that " Gal V. 17. 920.] SPIRITUAL CONFLICtS OP BELIEVERS. 99 that however much he longed for perfection, "he had not yet attained, nor was he ah*eady perfect."] 2. Ill a way of constant defect — [The law of God requires that we should love God with all our heart, and all our mind, and all our soul, and all our strength ; and that every action, every word, every thought, 1)6 in perfect accordance with this rule. But who has not reason to confess that his very best duties are defective, in extent, intensity, and continuance P Wlio comprehends in any one action all that assemblage of nicely-balanced motives, and purposes, and affections, that were combined in the heart of our Lord Jesus Christ ? Who at any time feels all that ardour in the service of his God which the angels in heaven feel ? Or, supposing he did at some highly-favoured season serve God on earth precisely as the glorified saints are serving him in heaven, who must not confess that it is not always thus with him ? However " willing his spirit may be, he will find that his flesh is weak." Indeed, in proportion as any man aspires after perfection, he will lament his imperfec- tions ; and in proportion as he sees the beauty of holjness, he will lothe himself for his defects : and we doubt not but that St. Paul's spirituality of mind led him to complain more bit- terly of the defects, which, with all his exertions, he was not able to prevent, than he would have done in his unconverted state of more plain and palpable transgressions. It might be supposed that the more holy any man was, the more free he would be from such complaints : but the very reverse of this is true : the persons " who have received the first-fruits of the Spirit, are they who groan most within themselves for their complete redemption";" yea Paul himself, as long as he was in the body, did " groan, being burthenedP :" to his dying hour he resumed at times that piteous moan, " O wretched man that I am ! who shall deliver me'' ?" St. Paul indeed makes a wide distinction between these sins of infirmity, and wilful sins. Of these he twice says, " If I do that I would not, it is no more I that do it, but sin that dwelleth in me"^;" that is. My new nature in no respects consents to these sins ; nay, the full bent and purpose of my soul is against them ; but the remainder of my in-dwelling corru])tion, which I hate and oppose to the uttermost, keeps me from attaining that full perfection that I pant after : and therefore I hope that God will accept my services, notwith- standing the hnperfection that attends them. In like manner, we, if we have the testimony of our consciences that we allow no " Rom. viii. 23. p 2 Cor. v. 2, 4. *> ver. 24?. ' Compare ver. 17, 20. 100 ROMANS, XVII. 18—23. [920. no sin, but fight against it universally, and with all our might, may rest assured, that " God will not be extreme to mark what is done amiss," but that our services, notwithstanding their imperfection, shall come up with acceptance before him.] In considering this experience of the Apostle, we must especially attend to, III. The improvement to be made of it — We may learn from it, 1 . How constantly we need the atonement and intercession of Christ — [It is not for the sins only of our unconverted state that we need a Saviour, but for those of daily incursion, even for those which attend our very best services. As Aaron of old was to bear the iniquity of the people of Israel, even of " their holy things %" so our great High Priest must bear ours: nor Can the best service we ever offered unto God be accepted of him, till it has been washed in his blood, and perfumed with the incense of his intercession*. Guard then against all con- ceit of meriting any thing at the hands of God : guard also against self-complacency, as though you had wrought some good work in which no flaw can be found. If God were to lay a line and plummet to your best deeds, there would be found inconceivable obliquities and defects in them". Be sensible of this, and then you will learn how to value the pearl of great price, even the Lord Jesus Christ, for whom you will gladly part with all that you have, that you may ob- tain an interest in him and in his salvation.] 2. What reason we have to watch over our own hearts — [Carrying about with us such a corrupt nature, and knowing, as we do, that even St. Paul himself could not alto- gether cast off* its influence, how jealous should we be, lest we be led into the commission of iniquity, even whilst we are thinking that we are doing God service ! Even the Apostles of our Lord, on more occasions than one, " knew not what spirit they were of:" and we, if we will look back on many transactions of our former lives, shall view them very diffe- rently from what we once did : and no doubt God at this mo- ment forms a very different estimate of us from what we are disposed to form of ourselves. How blinded men are by pride, or prejudice, or interest, or passion, we all see in those around ' Exod. xxviii. 38. I Pet, ii. 5. " Isai. xxviii. 17. Ps. cxxx. 3. 921.]CHRIST THE AUTHOR OP OUR SANCTIFICATION.lOl around us. Let us be aware of it in ourselves : let us remem- ber, that we too have a subtle adversary, and a deceitful heart: let us never forget, that Satan, who beguiled lL\c in Paradise, can now " transform himself into an angel of light" to deceive us, and to " corrupt us from the simplicity that is in Christ." Let us pray eai-nestly to God to keep us from his wiles, to disappoint his devices, and to bruise him under our feet. If God keep us, we shall stand ; but, if he with- draw his gracious influences for one moment, we shall fall.] 3. What comfort is provided for us, if only we are upright before God — [If we wish to make the Apostle's experience a cloke for our sins, we shall eternally ruin our own souls. His ex- perience can be of no comfort to us, unless we have the testi- mony of our own consciences that we " hate evil," of what- soever kind it be, and " delight in the law of God," even in its most refined and elevated requirements, " after our inward man." But, if we can appeal to God, that we do not regard or retain willingly any inifjuity in our hearts, but that v/e un- feignedly endeavour to pluck out the right eye that ofl'ends our God, then may we take comfort in our severest conflicts. We may console ourselves with the thought that " no tempta- tion has taken us but what is common to man," and that " God will, with the temptation, make for us also a w'ay to escape." We may go on with confidence, assured of final victory ; and may look foi'w^rd with delight to th. blessed day when sin and sorrow shall depart from us. and death itself bo swallowed up in everlasting victory.] DCCCCXXL CHRIST THE AUTHOR OF OUR SANCTIFICATION. Rom. viii. 3, 4. What the law could not do, in that it was iveak throuf^h the flesh, God, sending his own Son in the likeness of sinful flesh, and fyr shi, condeynned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after thejlesh, but after the Spirit. THE necessity of boliness is allowed by all : the means of attaining it are known to few. Christ is regarded as the meritorious cause of our justification before God ; but he is not sufficiently viewed as the instrumental cause of our deliverance from sin. He is represented in the Scriptures as " our sanctifica- tion," 102 ROMANS, VIII. 3, 4. ^ [92L tion," no less than " our wisdom and our righteous- ness':" and we should do well to direct our atten- tion to him more in that view. In the preceding context he is spoken of as deUvering his people from condemnation, and many judicious Commentators understand the text as referring to the same point : yet, on the whole, it appears more agreeable both to the words of the text, and to the scope of the pas- sage, to understand it in reference to the work of sanctification^ St. Paul had just said that " the law of the Spirit of life in Christ Jesus," that is the Go- spel, "had made him free from the law of sin, as well as of death." He then adds, that on account of the insufficiency of the law to condemn and destroy sin, God had sent his own Son to effect it;^and that through his incarnation and death its power should be effectually broken. From this view of the text, we are led to consider, I. The end and design of Christ's Mission — God's desire and purpose was to restore his people to true holiness — [Sin was the object of his utter abhorrence : it had marred the whole creation : it had entered into heaven itself, and defiled the mansions of the Most High : it had desolated the earth also, and all that dwelt upon it. To remedy tlie miseries intro- duced by it, and to root it out from his people's hearts, was a design worthy of the Deity; since, if once they could be brought to " fulfil the righteousness of the law," by walking, in their habitual course of life, no longer after the flesh, but after the Spirit, eternal honour would accrue to him, and everlasting happiness to them.] The law was not sufficient to effect this — [The law was indeed perfectly sufficient to direct man, while he remained in innocence : and it was well adapted to reclaim him v/hen he had fallen ; because it denounced the wrath of God against every transgression of its precepts, and set forth a perfect rule of duty. But " it was weak through the flesh :" man was deaf, and could not hear its threatenings ; dead, and could not execute its commands. Hence, as to any practical effects, it spake in vain.] God ^ 1 Cor. i. so. •• See Doddridge on the place. 921.] CHRIST THE AUTHOR OF OUR SANCTIFICATION. 103 God therefore, in order that his purpose might not fail, sent his only dear Son — [He sent his co-equal, co-eternal Son, " in the likeness of sinful flesh," and to be a sacrifice " for sin*^ ;" that, through his obedience unto death, he might " deliver those who had been, and must for ever have continued, subject to bondage." How this expedient was to succeed, will come under our con- sideration presently : we therefore only observe at present, that it was a plan which nothing but infinite Wisdom could have devised. It could not have entered into the mind of any finite Being, to subject God's only dear Son to such humiliation ; to make him a partaker of our nature, with all its sinless infirmi- ties ; to substitute him in our place, and, by his vicarious sacri- fice, to restore us to the image and favour of God : this does, and must for ever, surpass all finite comprehension.] But though we cannot fathom all the depths of this mystery, we may shew, II. In what way it is eflPectual for the end proposed—^ We speak not of the way in which the death of Christ obtains our justification, but of the way in which it is instrumental to our sanctification. In re-- ference to this, we say^ 1. It displays the evil and malignity of sin — [The evil of sin had been seen in a measure by the mi- series which it had introduced, and by the punishment de- nounced against it in the eternal world. But in what light did it appear, when nothing less than the incarnation and death of Christ was able to expiate its guilt or destroy its power ! Let any person behold the agonies of Christ in the garden, or his dereliction and death upon the cross, and then go and think lightly of sin if he can. Surely if men were more habituated to look at sin in this view, they w^ould be filled with indigna- tion against it, and seek incessantly its utter destruction.] 2. It obtains for us power to subdue sin — [Though man is in himself so weak that he cannot, of himself, even think a good thought, yet through the influence of the Holy Spirit he can " fulfil the righteousness of the law," not perfectly indeed, but so as to walk altogether in newness of life'*. Now, by the death of Christ the promise of the Spirit is obtained for us ; and all who seek his gracious in- fluences, "' Tills is the meaning of Tn^t u^a^rtx?. See Heb. x. 6. & 2 Cor. V. 21. ** There is a two-fold fulfilling of the law mentioned in the Scrip- tures ; the one legal, the other evangelical. Compare Matt. v. 17, with Rom. xiii. 8. & Gal. v. 14. 164 ROMANS, VIII. 3, 4. [921, fluences, shall obtain them. Thus the axe is laid to the root of sin. " The weak is enabled to say, lam strong :" and he, who just before was in bondage to his lusts, now casis off the yoke, and " runs the way of God's commandments with an enlarged heart."] 3. It suggests motives sufficient to call forth our utmost exertions — [The hope of heaven and the fear of hell are certainly very powerful motives ; yet, of themselves, they never operate with sufticient force to pi-oduce a willing and unreserved obe- dience. While the mind is wrought upon by merely selfish principles, it will always grudge the price which it pays for future happiness. But let the soul be warmed with the love of Christ, and it will no longer measure out obedience with a parsimonious hand : it will be anxious to display its gratitude by every effort Mithin its reach. " The love of Christ will con- strain it " to put forth all its powers ; to " crucify the flesh with its affections and lusts," and to " perfect holiness in the fear of God."] Infer, 1 . How vain is it to expect salvation while we live in sin ! [If we could have been saved in our sins, can it be con- ceived that God would ever have sent his own Son into the world to dcli^ er us from them ; or that, having sent his Son to accomplish this end, he woidd himself defeat it, by saving us in our iniquities ? Let careless sinners well consi- der this : and let the professors of religion too, especially those in whom sin of any kind lives and reigns, lay it to heart : for if sin be not " condemned in our flesh," our bodies, and souls too, shall be condemned for ever.] 1. How foolish is it to attack sin in our own strength! [A bowl, vrith whatever force it be sent, and however long it may proceed in a right direction, will follow at last the in- clination of its bias, and deviate from the line in which it was first impelled. Thus it will be with us under the influence of legal principles : v. e shall certainly decline from the path of dut^•, v.'hen our corrupt propensities begin to exert their force. Our resolutions can never hold out against them. We must have a new bias ; " a new heart must be given us, and a new spirit be put within us," if we would persevere unto the end. Let us not then expect to prevail by legal considerations, or legal endeavours. Let us indeed condemn sin in the purpose of our minds, and sentence it to death : but let us look to Christ 922.1 VILENESS OF THE NATURAL MAN. 105 Christ for strength, and maintain the conflict in dependence on his power and grace. Then, though unable to do any thing of ourselves, we shall be enabled to " do all things. ] 3. How are we indebted to God for sending his only Son into the world ! rif Christ had never come, Ave had remained forever the bond-slaves of sin and Satan. We had still continued, like the fallen anrrels, without either inclination or ability to renew ourselves: v?hereas, through him, many of us can say, that we are " made free from the law of sin and death. Let us tlien trace our deliverance to its proper source ; to the Father's love, the Saviour's merit, and the Spirit's influence. And let us with unfeigned gratitude adore that God, who "sent his Son to bless us, in turning away every one of us from our im- quities^"] ... ^ ^ ■' >■• Acts ni. 26. DCCCCXXII. VILENESS AND IMPOTENCV OF THE NATURAL MAN. Rom viii. 7, 8. The carnal mind u enmity against Ovd; for it is not subject to the laiv of God, ndther indeed can he. So then they that are in the jiesh cannot please God. TO those who know not what is in the heart of man, it must appear strange that persons not very dissimilar in their outward conduct should be ad- judged to widely different states in the eternal world. But in the most imperfect of the regenerate, there is a predominant principle of love to God; whereas m the best of unregenerate men there is a rooted enmity against him: and this alone places their characters as far asunder as heaven and hell. St. Paul has been speaking of the final issues to which a carnal and a spiritual mind will lead : and be- cause it may seem unaccountable that the one should terminate in death, while the otheris |)roductive of eternal life and peace, he apigns^thSb'eas^n of ij,"^nd shews that the carnal mindTis enmity against God, and that a person under its influence is incapable ot rendering- him any acceptable service. ° In 106 ROMANS, viiT. 7, s. [922. In the Apostle's words there are three things to be considered, I. His assertion — The mind here spoken of, is that which actuates every unregenerate man — [" The carnal mind" does not necessarily imply a disposi- tion grossly sensual; it is (as it is explained in ver. 5) a sa- vouring of earthly and carnal things in preference to things sphitual and heavenly. And this is the disposition that rules in the heart of every Child of man ] This " mind is enmity against God" — [There is not one of God's perfections, to which this dispo- sition is not adverse. It deems his holiness too strict, his justice too severe, his truth too inflexible ; and even his mercy Itself is hateful to them, on account of the humiliating way in which it is exercised. Even the very existence of God is so odious to them, that they say in their hearts, " I wish there were no God^" He did once put himself into their power; and they shewed what was the desire of their hearts by de- stroying his life ; and, if they could have annihilated his very being, they would, no doubt, have gladly done it. This mind is not merely inimical to God,* for then it might be reconciled ; but it is " enmity" itself against him, and must therefore be slain, before the soul can ever be brought to the service and enjoyment of God.] This assertion, though strong, will not be thought too strong, when we consider, n. His proof — The carnal mind " is not subject to the law of God"— [The law requires that we should love God supremely, and our neighbour as ourselves. But the carnal mind prefers the world before God, and self before his neighbour. There are different degrees indeed, in which a v»'orldly and selfish spirit may prevail ; but it has more or less the ascendant over every natural man ; nor is there an unregenerate person in the universe who cordially and unreservedly submits to this law.] It not only is not subject to God's law, but " it can- not be " — [There is the same contrariety between the carnal mind and the law of God, as there is between darkness and light. It has been shewn before, that the carnal mind is emnity itself against » Ps.xiv. 1. 922.] VILENESS OF THE NATURAL MAN. 107 against God ; and tliat the very first principle of obedience to the law is love. Now how is it possible that enmity should produce love ? " We may sooner expect to gather grapes of thorns, or figs of thistles." This incapacity to obey the law of God is justly adduced as a proof of our enmity against him : for if we loved him, we should love his will ; and if we hate his will, whatever we may pretend, we in reality hate him.] A due consideration of the Apostle's argument will secure our assent to, III, His inference — [We cannot please God but by obeying his law. All external compliances are worthless in his eyes, if not accom- panied with tlie love and devotion of the soul. But such obe- dience cannot be rendered by the carnal mind ; and conse- quently they who are in the flesh, that is, are under the in- fluence of a carnal mind, " cannot please God :" they may be admired by their fellow-creatures ; but whatever they do will be an abomination in the sight of God. This is so plain, that it scarcely admits of any confirmation : yet it may be confirmed by the Articles of our Church, which plainly and unequivocally speak the same language •'.J On the whole then we may learn, from this sub- ject, 1 . The grounds and reasons of the Gospel — [The principal doctrines of the Gospel have their founda- tion, not in any arbitrary appointment of the Deity, but in the natiu'e and necessities of man. We must seek reconciliation with God through Christ, because we are " enemies to him in our minds by wicked works." We must seek the renev. ing in- fluences of the Spirit, because our nature is altogether corrupt, and incapable of either serving or enjoying God. When therefore we hear of the indispensible necessity of being born again, and of the impossibility of being saved except by faith in Christ, let us remember that these are not the dogmas of a party, but doctrines consequent upon our fallen state, and therefore of universal and infinite importance : and that, if we were to be silent on these subjects, we jshould be un- faithful to our trust, and betray your souls to everlasting ruin.] 2. The suitableness and excellence of its provi- sions— ■ [If man were commanded to reconcile himself to God, or to renovate his own nature, he must sit down in despair. Dark- ness " Art. 10th & 13th. i08 ROMANS, VIII. 14. [923. ness could as soon generate light, as fallen man could effect either of these things. But we are not left without hope : God has provided such a Saviour as we want, to mediate be- tween him and us : and such an Agent as we want, to form us ^new after the Divine image. Let us then embrace this Go- spel, and seek to experience its blessings. I^et us, as guilty creatures, implore remission through the blood of Jesus ; and, as corrupt creatures, beg the Holy Spirit to work effectually in us, and to render us meet for a heavenly inheritance,] DCCCCXXIII. THE LEADINGS OF THE SPIRIT. Rom. viii. 14. ^s many as are led hij the Spirit of God, they are the sons of God. Though Christ's obedience unto death is the only meritorious ground of our salvation, yet it is certain that heaven is held forth to us as a prize which we are to attain by running, and as " a recompence of re- ward" which we are to gain by labour. Many shrink back at this idea, on account of the vast disproportion between the work and the reward: and well they may shrink back, if nothing be taken mto the considem- tion but the intrinsic excellence of our works. But there is one point of view in which the disproportion will not appear so great, or perhaps will altogether vanish. We know that a poor man thinks himself liberally paid for his labour, if, after toiling a whole week, he receive a pound or two for his trouble : but the child of a Monarch would account himself very ill rewarded for such work, though he should be paid at a much higher rate. It is thus with respect to the point before us : if we be considered as men, the re- ward of eternal glory infinitely exceeds the labour of a few years of obedience : but, if we be considered as Children of (he living God, and as performing our works through the agency of his Spirit, the recompence of heaven is no more than what is suited to our rank and dignity. This seems to be the idea of the Apostle in the text: he has observed, that " if through the the Spirit we mortify the deeds of the body, we shall live:" 923.1 THE LEADINGS OF THE SPIRIT. 109 live :" but, lest we should think it incredible that such a reward should follow a life of mortification, he as- signs the reason of it; " For as many as are led by the Spirit of God, they are the sons of God ;" and consequently, they may expect a reward suited to their high character, and to the dignity of the Spirit who worketh in them. In discoursing on these words, we shall shew, I. Who they are that are led by the Spirit — It is obvious and undeniable that all are not ; and indeed the very text intimates that their number is limited to a part only of mankind. To distinguish ac- curately who these are, is a matter of some difficulty : for though we may easily shew, what the Spirit will lead usfrwn, or what he will lead us to, we shall speak to no purpose, unless w^e take such discri- minating marks as are found in none but true Chris- tians. To make the matter as clear as possible, 1. We will propose some marks, which, though found in all true Christians, are insufficient to distin- guish them — [A person is not necessarily led by the Spirit, because he folloivs the dictates of his natural conscience. Every true Christian consults his conscience, and obeys its voice : but others may do so as well as he. Cornelius was evidently a conscientious man ; but did not become a Christian till St. Peter set before him " words, whereby he and all his house- hold should be saved ^" If that instance be thought doubtful, we will adduce two others that admit of no doubt. The Rich Youth in the Gospel thought he had " kept all the command- ments from his earliest youth :" and Paul, while he was ,a Jew, " had walked before God in all good conscience," and had been, " touching the righteousness of the law, blameless." But neither the one nor the other of these were led by the Spirit : the one renounced Christ rather than his riches'' ; and the other was converted only by a miraculous interposition of the Lord Jesus'^. From hence it is evident that men may be honest, and upright, and conscientious, and yet have no just reason to conclude themselves Children of God. Again, a person is not necessarily led by the Spirit because he has experienced a change in his views and affections. Doubtless, every Christian has experienced such a change : but Acts xi. 14. «• Matt. xix. 20—22. Acta ix. 1—6. 110 ROMANS, VIIT. 14. [923. but the like Is said of " the stony-ground hearers ;" who n6t only received the word so as to inform their understanding, but so as to kindle in their hearts a lively joy'*. Though therefore we may be moved under a sermon, and find as much pleasure in it as EzekieFs hearers^, yet this is no satisfac- tory evidence of our conversion to God. Further, a person is not necessarily led by the Spirit, le~ cause he makes an open profession of religion. For though every true Christian v/ill confess Christ openly, yet " the thorny-ground hearers " also do the same ; and it is worthy of notice, that they are represented as never rehnquishing their profession ^ Though therefore we may openly join ourselves to the Lord's people, and be numbered amongst them by others, and bear reproach for our attachment to them, and bring forth fruit which resembles theirs, yet all this will be no decisive proof that we are led by the Spirit, or that we have any part in the Christian's salvation.] 2. We will propose some marks which will distin- guish the true Christian from every other person under heaven—- [We may be sure that we are led by the Spirit, if we come daily to Christ as perishing sinners. No formalist or hypo- crite can do this : he may talk about it, but he cannot do it : he has not that brokenness of heart, that contrition, that sense of his extreme need of mercy, which are necessary to bring him thus to Christ. There is in all unconverted persons an insu- perable reluctance to come to him in such an hvuniliating way, a reluctance that nothing but an Almighty power can over- come. Our Lord himself says, " No man can come unto me, except the Father, who hath sent me, draw him*''." If there- fore we are daily coming to Christ with self-lothing and self- abhorrence, and building all our hopes of salvation on the merit of his blood, we can affirm, on the testimony of Christ himself, that we are of those who are under the leadings of his Spirit. Another mark whereby this point may be ascertained, is oiir being willing to receive Christ as our Lord and Governor. The unregenerate, however desirous of being saved from misery, cannot be prevailed on cordially to submit to the yoke of Christ. The declaration of St. Paul is, that " no man can say that Jesus is the Lord, but by the Holy Ghost ''." By this expression we must understand, not an incapacity to utter these words, but an incapacity to utter them cordiall;yA re- ference to oneself If therefore we be enabled cheermlly to sacrifice our own w ill, and if we seek unfeignedly to have " the very * Matt. xiii. 20. ' Ezek. xxxlii. 32. ' Matt. xiii. 22. » John vi. 44.. " 1 Cor. xii.3. 923.] THE LEADIXGS OF THE SPIRIT. Ill very thoughts of our hearts brought into captivity to the obe- dience of Christ, we have another indisputable evidence that we are under the Spirit's influence and guidance. A still further mark, Avhich is also decisive on the point, is, our mortifijlns of all sin icUhout reserve. The most specious hypo- crite in tlie universe has some secret lust which he will not }Kirt with, and which he cannot, by any power of his own, sub- due : " It is through the Spirit alone that we can mortify the deeds of the body '." If, then, there be no sin which we plead for ; no sin, though dear as a right eye, or useful as a right hand, which we are not watching and labouring to desti'oy ; it is evident, beyond all controversy, that we are led and strength- ened by the Spu-it of God.] This point being ascertained, we proceed to notice, II. The glorious state to which they are exalted — It is almost incredible that sinners, like us, should ever become Children of the Most High God : yet is it certain, that all who are led by the Spirit of God, are exalted to this state — • 1 . They are brought into the relation of children — [Once they were " children of wrath,'* and " children of the wicked one :" but now they are adopted into God's family, and numbered amongst his Children. Nor is it by adoption only that they stand thus related to him, but by regeneration also : for they are " begotten of God, even by the incorruptible seed, the word of God," and are made " partakers of a Divine nature." Once they regarded God only as a Governor and a Judge ; but now they have " a spirit of adoption given to them, whereby they can call him, Abba, Father." Wliat an unspeakable honour is this ! If David thought it "no light matter to be called the son-in-law of such a king" as Saul, what is it to be called the sons of the Most High God, the Kin"- of kings, and Lord of lords ! ] 2. They enjoy all the privileges of children — [What are the privileges which are annexed to that rela- tion among men ? Think of them ; comprehend them all ; and they will fall infinitely short of those which it is your happiness to enjoy, both in this world, and in the world to come. In this luorhl you have every temporal blessing secured to " you, to the utmost extent of your necessities, by the express promise of your heavenly Father. The children of men may say, of their respective possessions, This estate, or that kingdom, is mine : but of the Children of God it may be said, " All things are yours." As far as it can conduce to your real happiness, die ' ver. 13. 112 ROMANS, viir. 14. [923. the whole world is yours, yea, all things, whether present or future K As for spiritual blessings, there is nothing which the Lord Jesus Christ himself enjoyed when on earth, that is not made over to you also. You may have constant access to your Father's presence ; you may ask of him whatever you will ; you shall have his continual guidance in difficulties, support in trials, and consolation in troubles : every thing shall be ordered and over-ruled for your good ; and you shall be carried on tlirough all your destined labours, till you can say, " It is finished." Of none but God's children can this be said; but ofthemitmay be said without one single exception. You may carry your views yet farther, even to the world to come ; and there also shall your happiness extend. There is reserved for all the Lord's children " an inheritance, which is incorruptible and undefiled, and never-fading." If we are children, then are we heirs, heirs of God, and joint-heirs with Christ. Think then of all that God the Father has in heaven to bestow ; think of all that the Lord Jesus Christ, as your living Head, now enjoys there ; and you will then have some faint idea of the inheritance reserved for you. Amongst men, if an eldest son should inherit all his father's property, the rest' of the family would be unprovided for : but in heaven it is not so : every one has all that he could have, though there should be none but himself to possess the inheritance. Even here every man has all the light of the sun, notwithstanding millions of his fellow-creatures enjoy it together with him: and in like manner in heaven, all the glory and felicity of it is the portion of every saint around the throne of God. Are you then really under the leadings of the Holy Spirit ? Rejoice and adore your God, who has called you into so near a relation to him, and invested you with honours higher than even the highest archangel is privileged to possess,] From this subject we may further learn, 1. The importance ofdiscovering by what spirit we are led — [Many are not led by the Spirit of God, but by the spirit of the world; which, as St. Paul tells us', and as experience too fatally proves, is contrary to the Spirit of God in all its actings. What spirit, I would ask, is that which leads the young into all manner of pleasure and gaiety ; and causes those of middle acre to be so immersed in cares, as scarcely to leave them a single hour to serve their God ? What spirit is that which even in advanced life engages the thoughts and affections still on the side of the world, when time has worn away almost all capacity to enjoy it ? Yet this is the spirit by which the gene- rality are actuated to their dying hour. But " 1 Cor. iii. 21—23. ' 1 Cor. ii. 12. 923.] THE LEADINGS OF THE SPIRIT. . 113 But even where religion appears to occupy the mind, many, alas ! are led only by tlieir own spirit. The very manner in which they speak and act shews that pride and conceit and vanity are the predominant dispositions of their hearts. They have a zeal perhaps for some favourite tenets, or for their own par- ticular i)arty ; but they want the humility, the meekness, and tlie love which are the distinguishing features of all who are born of God. It is not easy for persons to discern what spirit they them- selves are of, even when all around them see how awfully they are deluded. But it concerns us all to examine carefully our own hearts and ways, that we may not deceive our own souls : for, whatever we may imagine, they only are Children of God, who bear the image of their Father ; and they who fulfil the willof Satan, are, as God himself testifies, the Children of the wicked oxie™. Surely we should guard against so fatal a de- lusion as this, lest, when we enter into the eternal world, ex- pecting to behold the face of our God in peace, we meet only an accusing God, and an avenging Judge.] 2. The importance of honouring him whose motions we profess to follow — [In professing, to be led by the Spirit of God, you claim, of course, the honour of being the Children of God. And if you claim this honour, O think what manner of conversation yours should be ; how holy, how spiritual, how heavenly ! It should not be thought sufficient to maintain what may be called a blameless conduct ; you should shine as lights in the midst of a dark world", and " walk worthy of him who hath called you to his kingdom and glory." Would you see the par- ticulars wherein such conduct consists ? read it in that direction which St. Paul gives to the Colossian Church"; " Put on, as the elect of God, holy and beloved, bowels of mercies, kind- ness, humbleness of mind, meekness, long-suftering, forbear- ing one another, and forgiving one another, if any man have a quarrel against any ; even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness." Here is living Christianity : this is to walk as Christ walked : and by this shall all men know that ye are the disciples of Christ, "the sons and daughters of the Lord Almighty."] "" John viii 44. & 1 John iii. 10. " Pliil. ii. 15, 16. " Col. iii. 12—14. VOL. IX. 114 EOMANS, VIII. 15. [924. DCCCCXXIV. THE SPIRIT OF BONDAGE AND OF ADOPTION. Rom. viii. 15. Ye have not received the Spirit of bondage again to fear ; but ye have received the Spirit of adoption , whereby we cry, Abba, Father. OUR blessed Lord in his last discourse with his Disciples promised to send down from heaven the \ Holy Spirit, who should *' convince the world of sin, of righteousness, and of judgment :" and accordingly, on the day of Pentecost he did send down the Holy Spirit, who instantly wrought in the most powerful manner on the minds of thousands, filling them with the deepest convictions, and with the richest conso- lations. From that time the Holy Spirit has continued so to work on the minds of men, in some as a spirit of bondage, and in others as a Spirit of adoption. The nature of the Holy Spirit's operations is the same in both cases ; their use and tendency being to bring men to God : the difference which is found in the effects, is occasioned by the state of the persons on whom the Spiritworks: in those whose minds are yetblindedby Satan, and enslaved bysin,he produces only bondage and fear : but those who are deeply penitent, and unfeignedly desirous of fulfilling the word of Gc d^ he introduces into a state of light and liberty and joy. Corresponding with these different states of men was the difference between the Jewish and the Chris- tian dispensations ; the one of which was intended to introduce the other: and it was good, as far as it an- sivered that end : but, as an ultimate stat"? to rest in, it was bad : it consisted only of " weak and beggarly elements," and imposed an insupportable yoke, from which it is our happy privilege to be released. It is in reference to that dispensation chiefly that the Apostle usesthe word"^/o^fl?>2;" because the Jewish converts at Rome had, previous to theirembracing of Christianity, groaned under thatyoke : butthe others also, in their Heathen state, had experienced a bondage not very dissimilar; and therefore the same expression may not improperly be applied to them also. That 924.] SPIRIT OF BONDAGE AND ADOPTION-. Il5 That we may have a distinct view of the whole of the Spirit's operations, we shall consider them, I. In reference to the dispensation under which we live — The Christian dispensation, as contrasted with the Jewish, is called "The ministration of the Spirit*," because under that dispensation the Spirit is poured forth far more abundantly than before. The Jewish economy tended only to bondage — [The terrific manner in which the law ivas given, generated nothing but fear in all who heard it : even Moses himself said on the occasion, " I exceedingly fear and quake." And the strict prohibition to all the people not so much as to touch the border of the Mount, clearly shewed to them that it was not a dispensation whereby they were ever to obtain a near access to God. The two tables of the Law, which were then given to Moses, were so holy, that though in the letter they might be observed, in the spirit they could not be kept by any Child of man : and yet they were enforced with the most awful sanctions, the smallest violation of any one command subjecting the offender to death, even eternal death. What but fear could result from such a dispensation as this ? The very sacrifices prescribed for the relief of those con- sciences which were oppressed with guilt, tended, in fact, to confirm, rather than relieve, the bondage of their minds. For how could they imagine that " the blood of bulls and of goats could take away sin ?" Hence " the offerers were never made perfect, as pertaining to the conscience ;" and the an- nual repetition of the same sacrifices confirmed their appre- hensions, that their sins, so imperfectly atoned for, were not effectually removed. The sacrifices were to them only " a remembrance of sins from year to year^" Moreover, the peo- ple in their own persons could not approach unto their God : they must deliver their offerings to the priests and Levites : nay, not even the priests could enter within the veil, nor even the high priest himself, except on one day in the year, and then only in the precise manner that was prescribed to him. In all this, the Holy Ghost, who even under that dispensation was not altogether withheld from men, " signified io the Jewish na- tion that the way into the Holy of Holies was not yet manifest*^." Even the promises that were given for their encouragement were, for the most part, only such as were calculated to work upon an earthly mind, and in no respect to bring them to a state * 2 Cor. ill. 8. * Heb. x.l — 4. ' Heb. ix. 6-10. 116 ROMANS, VIII. 15. [924. state of peace and joy. Hence, except those few favoured saints who had an insight into the Gospel, and were enabled to look through the shadows of the law to Christ as the substance of them, all were in bondage, serving God from fear, rather than from love ; and rendering to him rather the reluctant services of the body, than the willing devotion of the soul.] The Christian dispensation, on the contrary, tends to produce in us a happy childlike disposition — [The new covenant, which it holds forth to us, offers life and salvation cm far different terms than were prescribed by the old covenant. The old covenant said, "Do this and live:" the new covenant says, " Believe and be saved''." The Go- spel reveals unto us sacrifice, that is, " a propitiation for the sins of the whole world ; and offers us a Saviour, who is "able to save to the uttermost all that come unto God by him." Under this dispensation everyone is privileged to enjoy the most inti- mate access to God, to " come with boldness into the Holiest by the blood of Jesus, to draw near to God with a true heart in full assurance of faith, having his heart altogether sprinkled and purged from an evil conscience*." Further, these rich blessings are revealed to us as the fruits of God's everlastivg love, no less than as the purchase of the Redeemer's blood ; and to the blessings of time are added all the glory and felicity of heaven, as the assured portion of all God's chosen people. But, besides this clearer revelation of God's grace and mercy, there is a manifestation of it made to the souls of the faithful by the Spirit of God, who " sheds abroad in their hearts the love of God" the Father, and " takes of the things that are Christ's to shew unto them," and by his own sanctifying operations " delivers them from the bondage of corruption into the glorious liberty of the Children of God."] With this contrasted view of the two dispensations agree the express declarations of God himself — [The nature of the two dispensations is thus distinctly marked by a very striking allegory; in which the Spirit generated in those who were nnder them is contrasted by that of a servant and a chikU: vaoveoyer, the transition from the one to the other is illustrated by the very same images as have been already noticed^: and the final issue of our adherence to the one or to the other is declared to be precisely such as might be ex- pected;—to the servant, banishment; and to the son, an ever- lasting inheritance '\] But, «* Rom. X. 5—9. * Heb. x. 19—22. ^ Gal. iv. 1—6. 8 Heb. xii. 18-24-. " Gal. iv. 24, 25, SQ. 924.] SPIRIT OF BONDAGE AND ADOPTON. 117 But, to enter fully into the subject, we must con- sider it, II. In reference to the experience of individual Be- lievers, the Holy Spirit strives in a greater or less degree with all — In the unconverted, he works as '^ a spirit of bondage" — [He is the true Author of every good desire. The least disposition towards what is good is as much his work as the most spiritual exercises of God's dearest children. His ope- ration therefore must be traced as well in the hearts of the im- converted, as of the converted. In the commencement, he operates in a way of legal hopes : in the progress, he impels to slavish fears: and, with those who are not the subjects of saving grace, he terminates his operations hy instigating to self- righteous erideavows. A person first beginning to think about his soul, (for which thought he is wholly indebted to the Spirit of God,) is desirous of putting the most favourable construc- tion on all his former ways, and of dissipating all apprehen- sions about his eternal state. Hence he persuades himself, that he has never committed any great sins ; or, if he has, that they were committed undei* such circumstances as greatly to palliate their guilt : that, at all events, God is too merciful ever to visit his offences with such a terrible punishment as the Scriptures speak of: and that his good deeds, which he either has performed or hopes to perform, will counterbalance all the evil he has done. By degrees his mind becomes more en- lightened, and he sees that his sins have been neitlier so few nor so venial as he had imagined. And now his legal hopes vanish, and are succeeded by slavish fears. The declarations of God respecting the final condemnation of the wicked are credited by him ; and his claims of innocence or good desert are seen to be destitute of any solid foundation. Now the thoughts of death and judgment are terrible to him; and, as St. Paul says, He, " through fear of death, is all his life-time sub- ject to bondage." To such an extent do " these terrors of the Lord" operate on many, that they hate their very existence, and would gladly surrender it up, if they could but perish like the beasts, and never be called to any future account. These apprehensions lead, as may be expected, to self-righteous en- deavours. The person who is under their influence, sets him- self to read, and pray, and attend the ordinances : he dispenses alms to the poor; he renounces many practices which he once justified, and performs many duties wliich he once neglected ; hoping, if possible, to make up for all the time thathe has lost, and to conciliate the favour of his offended God. As his light increases, 118 EOMAXS, VIII. 15. [924. increases, and the insufficiency of human merit is discovered by him, he looks to the Saviour, the Lord Jesus Christ, to atone for his faults, and to supply his defects. Perhaps in time the folly of depending on human righteousness is seen by him ; and he is willing to seek for salvation through Christ, provided he may but recommend himself to Christ by some obedience of his own, and have in himself the warrant for embracing the Saviour, and for expecting his salvation. Thus he founds his hopes, if not entirely, yet in some measure, on his own good works ; and though doing well, as far as respects the ardour of his exertions, he fatally errs in making self the ground of his dependence, and perishes for want of a better righteousness than his own. This was the progress of the Spirit's work in the unconverted Jews'; and such it is also in thousands at the present day.] In those who are converted, he works as a Spirit of adoption — ■ [To these he imparts sublimer gifts, enabling them to look up with confidence to God, " crying, Abba, Father." He gives them an assured testimony of their acceptance with God as a re- conciled God and Father ; setting, as it were, vipon their hearts the Father's seal '', and witnessing with their spirits that they are the Children of God'. Thus, drawing them by his gracious in- fluences, he brings them into a slate of holy "fellowship with the Father and the Son," causing them to walk with God as dear children, and to live habitually as in his presence ; they " dwell- ing in God, and God in them ;" yea, being " one with God, and God with them." As brought into the family of God, they now, through the power of that same blessed Spirit, live in a humble dependence upon God for all that they stand in need of for body and for soul, for time and for eternity. " All theii care is cast on Him who careth for them ;" and the life which they live in the flesh they live by the faith of the Son of God " receiving every thing out of his fulness," in the time ant measure that infinite Wisdom seeth best for them. Nor arc these heavenly gifts vminfluential on their conduct. They now walk in the habit of graffful obedience to God, desiring and striving to be " perfect, even as their Father which is in heaven is perfect." They serve their God no longer from fear, as slaves, but from love, as obedient children, whose am- bition it is to do their Father's will on earth, as it is done in heaven. Elevated thus, and sanctified by the Spirit's influ- ence, they are filled with a joyful expectation of dwelling speedily, and to all eternity, in the immediate presence of that Saviour, " whom unseen they loved, and in whom even here they rejoiced with joy unspeakable and full of glory." They " look »Rom. ix. 31, 32. ^ 2 Cor. i. 21, 22, ' ver. 16. 924.] SPIRIT OF BONDAGE AND ADOPTION. 119 " look for, and haste unto, the coming of that blessed day," when they shall behold him face to face : the time seems long till they shall enjoy that bliss; and, with a holy impatience, they are ready to cry, " Come Lord Jesus, come quickly." They know that, as children, they are heirs : they have already, in the consolations of the Spirit, had " an earnest of their inheritance ;" and they long for the full possession of it, " desiring to depart, that they may be with Christ." Thus does the Spirit work, though certainly in different degrees, on all the Children of God, inspiring tliem with filial joijs^ as he fills the unregenerute with slavish Jmrs.] In conclusion, we would intreat all of you to in- QuiitE, What Spirit you have received ? 1. Have you received the Spirit of God at all? [Many, alas ! have scarcely so much as " heard whether there be any Holy Ghost :" or, if they have, they regard all idea of his agency upon the soul as visionary and delusive. But let such persons know, that they are altogether dead in trespasses and sins. If die Spirit of God have not so far wrought upon our minds as to convince us of our lost estate, we have not as yet taken one single step towards heaven. The declaration of St. Paul in the preceding context is, " If any man have not the Spirit of Christ, he is none of his."] 2. Have you received the Spirit as a Spirit of bondage ? [Despise it not : the fears and terrors with which he has filled your minds, may be introductory to your final liberty, and your complete salvation. It is thus that the Spirit usually, if not invariably, works in those who are " translated from the kingdom of darkness into the kingdom of God's dear Son." He first wounds, and then heals, the soul : he " con- vinces us first of sin," and then " of righteousness and of judgment:" he makes us feel ourselves lost, and makes use of that feeling to lead us to Him mIio came into the world to seek and save us. " Despise not then the day of small things :" for " then shall you know if you follow on to know the Lord." On the other hand, we must say. Do not rest in it. The spirit of bondage will generate fear ; but it will not produce either love or holiness, both of which are necessary to your everlasting salvation. If we have no better principle than slavish fear to make us obedient to our God, what are we better than the Heathen ? The Christian must regard God, not merely as a Judge, but as a Father. He must obey, not through fear of the lash, but from a real love to his name, and an unfeigned delight in his holy will The truth, if it enter into \W ROMANS, viri. 17. [925. into our hearts, will make us free : and it will " deliver us from the bondage of corruption, into the glorious liberty of the Children of God."] 3. Have you received the Spirit as a Spirit of adoption P [Then he thankful for it, and adore your God for the ex- ceeding riches of his grace tov/ards you. But take care that you do not deceive your own souls respecting it. It is possible to mistake in this matter, and to refer to God's agency the delusions of Satan and of your own hearts. Many indulge a very unhallowed confidence in God. But, though it is our privilege to put away slavish fear, it is our duty to cherish to the uttermost Si filial fear of offending God. We must "walk in the fear of the Lord all the day long." If we are on our guard in this particular, then our confidence cannot be too strong ; since there is nothing which a loving father can bestow on his obedient child, which our God will not confer on us. Know then your privilege, and rejoice in it; and with all the confidence which the repetition of the word implies, go into the presence of your God from time to time, crying " Abba, Father." But take care that yoii do not lose it. Take care that you " grieve not the Holy Spirit of promise, whereby you are sealed unto the day of redemption""." Watch over your every action, word, and thought ; endeavouring to walk ** as obedient children," yea, " as dear children," worthy of the relation in which you stand to God ; " being holy, as He who hath called you is holy V] «■ Eph. iv. 30. ° 1 Pet. \. 14, 15. DCCCCXXV. THE PRIVILEGES OF GOd's CHILDREIS^. Rom. viii. 17. Jf children, then heirs; heirs of God, afid joint - heirs with Christ : if so be ive suffer ivith him, that we may be also glorified togethe): THERE are many high-sounding titles among men, which are no otherwise profitable to the pos- sessors of them, than as they please their fancy, and gratify their pride. But the honourable appellations given to the true Christian, are connected with real and substantial benefits, which every one who is counted worthy of them shall infallibly enjoy. Be- lievers are called in Scripture, '* Children of God." Now 925.] PllIVILEGES OF cod's CHILDREN'. 121 Now this name is not a mere Hebraism, or figure of speech pecuhar to Scripture : for though it is true that the Scriptures speak of childrer* of promise, child- ren of disobedience, children of the curse, importing only that the persons so called are of such or such a character; yet the term " Children of God" is of a more determinate meaning: it imports a relation to God as a Father ; and includes all that is compre- hended in that relation. Hence the Apostle, having spoken of Believers under this term, immediately draws this inference from it ; " If children, then heirs ; heirs of God, and joint-heirs with Christ." In considering- these words, we shall set before you, I, The privileges of Believers — It is here taken for granted, that Believers are Children of God : we therefore pass over that, and notice only the privileges attached to that relation. And here we find them, 1 . Briefly stated — [We know what is usually understood by the term ** heir." An heir is one who has a title to an estate, not as having earned or merited it, but simply by right of primo- geniture. He comes to the full possession of it as soon as he is of age ; and in the mean time he is supported out of it agreeably to the rank of life he is hereafter to sustain. Now from hence we may see what is" implied in the term, when applied to the Children of God. They have a claim to heaven itself as their inheritance ^ But their right does not at all arise from any thing they have done to deserve or pur- chase it: it is founded solely on their having been born of God through the operations of the Holy Spirit upon their souls'*. They come to the full possession of it at the time appointed of the Father : but, while they continue minors, they are educated, and maintained, in a manner suited to their high and heavenly birtli : they have the Holy Ghost himself for their teacher '^ ; they have manna from heaven, even " angels* food," for their support '^ ; they have the garments of salvation for their clothing*"; and angels for their attendants to minister unto them^ In some respects indeed the parallel does not hold : for, amongst • 1 Pet. i. 3, 4. '' John i. 13. • 1 John ii. 27. * John vi. 53 — 55* Ps. Ixxviii. 25. • Isai. Ixi. 10. ' Heb. i. U. 122 ROMANS, vrii. 17. [925^ amongst men, the eldest only is the heir, and the younger have smaller portions allotted to them : but, of the Children of God, every one has an equal right to the whole inheritance. Besides, the heirs of men may die, or be defrauded of their inheritance : but the Children of God have their inheritance reserved for them; and they are kept for it^. Moreover, the heirs of men retain their possessions but a little time, and lose them entirely at death : but the Children of God come to tiie full enjoyment of their inheritance, when they die ; and then possess it for ever and ever.] 2. Strongly amplified — [When the Apostle says, " heirs ; heirs of God," he does not intend merely to repeat the idea, but to enlarge and am- })lify it by a very important addition. The children of men, though denominated heirs of such or such a person, can only inherit the svibstance belonging to that person : but the Child- ren of God inherit all that God lias, and, if we may so speak, all that he is. To them belong " ail things,'' whether present or future, whether temporal or eternal ^ To them belong also all the perfections of the Deity, so far at least as they need to have them exercised for their good in this world, and for their happiness in the next : they can say with David, " The Lord himself is the portion of mine inheritance '." Further light is thrown upon this subject by the additional expression, "joint-heirs with Christ." Christ is the Lord and *^ Heir of all things''." But " he is not ashamed to call us brethren'." By virtue of this relation to him, we are par- takers of all that he inherits. Has " his Father appointed unto him a kingdom? Such is appointed to us" also™. Has his Father called him ,to a throne ? We also are seated on it tooether with him". Does he, agreeably to his Father's will, possess a glory and felicity infinitely surpassing our highest conceptions ? The same also is given to us for our everlasting portion"^. But, whatever be the means of bi'inging us to the enjoy- ment of this portion, our right and title to it arises wholly from our relation to God the Father as his children ; " If children^ then heirs;" "if a son, then an heir of God through Christ i'."] We must not however forget, IL The condition on which they are bestowed — Though we are not required to do any thing in order to earn these privileges, or to render an equi- valent M Pet. 1.4, 5. M Cor ili. 21— 23. • Ps. xvi. 5 »^ HlI). i. 2 ' n- b ii. 11 "' Luke xxii. 29. •^ R-v. iii 21. ' J-.hivxvii, 22 ^ Gal. iv 7. 925.] PRIVILEGES OF GOd's CHILDREN. 123 valent for them when bestowed upon us, yet are conditions imposed upon us ; and we must submit to those conditions, if ever we would participate the blessedness of God's children. For the sake of perspicuity, we will shew, 1. What the condition is — [Christ, our elder Brother, was a sufferer, *' a man of sorrows, and acquainted with grief "i." In diis respect all the family must resemble him : every one of them nmst learn obe- dience in the same way "^j and be perfected by the same means'. It is appointed to all the disciples of Jesus to " take up their cross, and follow him." They must expect the same treat- ment from an ungodly world as he experienced : they must be hated, reviled, persecuted : " the disciple cannot be above his Lord ; it is sufficient for him to be as his Lord :" " if they have called the master of the house Beelzebub, much more will they those of his household." Now it is not easy for flesh and blood to endure these things : we are ever ready, through pride and anger, to resent such treatment ; or, through shame and cowardice, to shun it But the condition is plain and absolute. No cross, no crown : " We must suft'er with him, if ever we would be glorified together."] 2. The equity of it — [Our sufferings are intended as a test of our love to Christ. — There was no necessity for our blessed Lord to submit to sufferings, unless he chose to undertake our cause, and put himself in the place of sinners : yet, purely for our sakes, he endured even death itself, yea, the painful and accursed death of the cross. If our trials then were a thousand times more severe than they are, would it not become us cheerfully to sustain them in proof of our regard for him ? If he volun- tarily bore so much for our good, it is surely reasonable that we should, wlien called to it, endure somewhat for his glory. But our sufferings are also intended to secure to us, and aug' ment the inheritance itself. Nothing tends more to wean us from the world, than the opposition we meet from worldly men. Our " tribulation also worketh patience ;" yea, it both exercises and confirms our every grace'. Strange as it may appear, the enduring of trials for Christ's sake tends greatly to the advancement even of our present happiness, inasmuch as it " turns to us for a testimony "," and puts honour upon us", and is, for the most part, attended M'ith the richest con- solations " Isai. liii. 1. ' Heb. v. 8. ' Ileb. ii 10. ' llora. v. 3, 4. " Luke xxi. 13. " Phil. xxi. '19. 1 Pet. iv. 13, 14. 124 ROMANS, VIII. 17. [925. solations of the Spirits And, beyond all doubt, it will here- after be recompensed " with a far more exceeding and eternal weight of glory ^" Can we then complain of a condition, which at once con- duces to God's glory, and to our Ij^ppiness ? We should rather rejoice that we are counted worthy to suffer in so good a cause ^; and be contented to obtain the inheritance in the way which our heavenly Father has ordained ^] Address, J . Those who are afraid of the cross — • [Hope not ever to alter the condition which God has imposed: that is absolutely irreversible'". Consider the time when our Lord imposed the condition; and blush for your timidity''. Consider how httle it is in the power of man to do against you, and Avhat a sad alternative you prefer^; and let your cowardice humble you in the dust. Think what a worm it is that you are afraid of, and what an omnipotent Being you displease ^ : and lastly, consider whether the inhe- ritance will not abundantly repay all that you can endure in the way to it. Let such reflections as these occupy your minds. Count the cost at once, and learn to " sell all for this invaluable pearl ^."] 2. The suffering Children of God — [Think it not strange that ye meet with fiery trials **: you have often been forewarned respecting it ' : and they are all working for yovir good''. If you were to suffer for evil-doing, there would be reason for shame : but to suffer for well-doing is honourable, and acceptable with God'. While the heir feels the restraints of his minority, he comforts himself with the prospect that he shall ere long be of age, and launch into the complete fruition of all his wishes. Your trials are, as it were, a needful discipline, to which you must submit for a little time : but soon they will for ever end, and all the fehcity of heaven be yours. " Be patient therefore till the coming of your Lord™;" consoling yourselves with that delightful pro- mise, "He that overcometh, shall inherit all things"."] y 2Cor. i. 5. ^2 Cor. iv. 17. * Acts v. 41. ''2 Tim. ili. 12, Acts xiv. 22. ' 2 Tim. ii. 12, 13. '^ Matt. xvi. 21, 24. " Then:' «■• Luke xii. 4, 5. Matt. xvi. 25. ' Isai. Ii. 7, 8, 12, 13. s Matt. xiii. 44. '' 1 Pet. iv. 12. » 1 Thess. lii. 4. ^ 1 Pet. i. 7. ' 1 Pet.ii. 19, 20. & iv. 15, 16. '" Jam. v. 7, 10, 11. " Rev. xxi. 7. 920.] . ROMANS, VIIT. 24,25. 125 DCCCCXXVI. THE OFFICE OF HOPE. Rom. viiL 24, 25. IVe are saved by hope: but hope that is seen, is not hope: for what a man seeth, uhy doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. IF it be asked, What is that feeling of the mind, which, beyond all others, gives life and activity to rational agents ? we answer. It is hope. Influenced by this, all persons in every department of life put forth their energies: the merchant braves the storms; the soldier encounters his enemies ; the student con- sumes the midnight oil in his laborious researches. To this also is chiefly to be referred the Christian's exertions in the service of his God. True it is, that love and gratitude have a constraining influence upon him : but it is also true, that these principles would be ineffectual to carry his soul through all its trials, if they were not confirmed and animated by the yet more powerful operation of hope. Great, no doubt, are the privileges and enjoyments of the Christian in this present world : he is a Child of the Most High God ; and has "a spirit of adoption within him, enabling him to cry, Abba, Father." He has also *' the witness of the Spirit testifying both in and by his own spirit, that he is a Cliild of God." But, after all, little solid comfort would he derive from these reflections, if he did not look forward to an in- heritance, to which, by virtue of his relation to God, he was entitled. Hence the Apostle represents the Lord's people as deriving their chief consolation from the prospect which they have beyond the grave", yea, and " as being saved by hope," through the ope- ration of which upon their minds " they patiently wait for" the termination and issue of all their present trials. We propose on the present occasion to consider the nature and ejhots of the Christian's hope : I. Its • ver. 23. 126 ROMANS, VI JI. 24, 25. [926. I. Its nature — We are most generally said to be saved hyfaith^ : but here salvation is ascribed to hope. There is, in fact, a near affinity between the two : and we cannot adopt any better method of illustrating the nature and operations of hope than by instituting a compa- rison between it and faith. That faith and hope are very nearly allied, appears from this, that in St. Paul's account of Abraham, he represents the two principles as concurring with each other, and having an united influence on his obedience: "Against hope," says he, Abraham "believed in hope''." In some things the two principles agree — [They agree in their origin : both of them are the gift of God, and the fruits of the Holy Spirit's operation on the soul. Have we faith P it is the gift of God^, the fruit of a divine operation ^ a work of grace': and if we have hopp, we have been begotten to it by God himself^, even by his gracious in- fluence on our souls'' : and to his Holy Spirit must be ascribed all its increase in the soul, together with all the peace and joy that flow from it'. They agree also in their use: both the one and the other being intended to further the salvation of our souls. As we are saved by faith'', so are we by hope also'. They agree yet further in their duration : they have no scope for exercise beyond this present life. Faith is by St. Paul opposed to sight " : and as in heaven " we shall see God face to face, and know him even as we are known," the dark and enigmnticnl visions of faith will cease ". In like manner we are told in our text, that " hope that is seen, is not hope : for what a man seeth, why doth he yet hope for ?" We shall have in heaven the actual possession of what is now the object of our hope. Then faith will be lost in sight, and hope in enjoyment.] In other things the two principles materially diflfer — [They differ in their foundation. Faith is founded solely on the veracity of God. Hope is founded, partly, on the word of God, and, partly, on our conformity to that word. The word of God reveals a dispensation of mercy to sinful man. But what hope does that generate in the minds of the fallen angels ? ••Rom. v. 1. Mlom. ivl8. * Eph. ii. 8. Phil. i. 29. • Col. ii. 12. ' Acts xviii. 27. ^ 1 Pet. i. M. h 2 Thess ii. 16. ' Rom. xv. 13. " Rom. x. 9. > The text. ■" 2 Cor. v. 7. " 1 Cor. xiii. 12. See the Greek. 920.] THE OitlCt Ol- IiOP£. 12/ angels ? They believe it, as much as we do : but, having no evidence in themselves that they comply with the terms on which that mercy is vouchsafed, they do not hope in it : " they believe and tremble"." It is the penitent alone that has hope in God : and his hope arises from his consciousness, that he does embrace the mercy offered him, and conform to the terms which God in his wisdom has prescribed to all who shall ultimately be saved by it. They differ also in their qualities. Faith is properly a virtue ; and the want of it under all circumstances iz a sin. As a virtue, there is no other so frequently or so highly com- mended ; (where that has been exercised, humility, and love, and every other grace that has been exercised with it, has been overlooked, and that alone commended f":) and as a sin, no other is so strongly reprobated as vmbelief "*. Hope, on the other hand, may rather be called a privilege than a virtue; and despondency, a curse, rather than a sin. So far indeed as hope agrees with faith in its foundation, so far it agrees with it in its moral qualities : but as far as it is founded, not on the word of God, but in a man's own conformity to that word, so far its moral qualities differ from those of faith : for instead of its being a sin for an ungodly man to despair of salvation in liis present state, it is a sin for him to indulge a hope : it is the vilest presumption in him to think that he can ever be saved in an impenitent and unbelieving state : and to despair of salvation in such a state is his very first step towards heaven. They differ yet further in their ohjects. Faith is incom- parably more extensive than hope. Faith has respect to both good and evil : it embraces in its view both heaven and hell : but hope has good alone for its object. Faith comprehends every thing that God has revealed, whether past, present, or future : hope looks only to wliat is future. Faith regards every declaration of God, whether historical or prophetic, promissory or menacing, hortatory or preceptive : but hope has respect to the promises alone. It invariably terminates on some good, which is yet future, and which God has promised. Lastly, They differ also in their offices. Though both of them agree in their general use, to promote the salvation of men, they have exceedingly distinct offices. Faith appre- hends the Lord Jesus Christ, and, by uniting us to him, inter- ests us in all that he has done and suffered for us : it also receives out of his fulness all those graces and blessings which the Father has been pleased to treasure up in him for the benefit of his Church. Hope merely expects those blessings ; and, by presenting future good to our view, stimulates us to diligence ° Jam ii. J9. ^ Luke vii. 50 " M^rk V'i. 16. 128 ROMAXs, VIII. 24, 25. [926. diligence in the pursuit of it. Both of these principles ^^save us ;" but faith brings that good into the soul which hope had only anticipated ; and, by presenting invisible realities to our view, gives to hope a more ample scope for exercise. Faith is the parent of hope: but hope, once formed in the soul, be- comes an active helper to faith, is either can operate to any good effect without the other. Faith without hope is para- lysed ; and hope without faith is dead : but, when faith duly apprehends Christ, and hope leads us to wait patiently for his full salvation, then the work of God goes on prosperously within us, and we are in the sure way to everlasting life.] Such being the nature of the Christian's hope, we proceed to inquire into, II. Its effects — These are represented under the general term. Sal- vation; " We are saved by it." But how does it ef- fect salvation for us ? We answer, By it, 1 . We are comforted in our afflictions — [Afflictions are the lot of all, but especially of the Lord's people. All of them have a cross to bear ; and tribulation is their appointed way to the kingdom of heaven. Indeed, so painful are the trials which they have to endure for the Lord's sake, that, " if in this hfe only they had hope, they would be of all men most miserable," or, at least, most to be pitied "■. But the prospect of eternal glory so lightens their burthen, as to make it quite easy to be borne *. To this effect the Apostle speaks in the chapter before us ; (and he delivers the senti- ment as the result of his own most careful investigation:) "I reckon (I compute by accurate calculation) that the sufferings of this present time are not worthy to be compared with the glory that sliall be revealed in \is V In another epistle he gives a full and accurate description of his views and feelings on this subject. " He was continually delivered unto death for Jesus' sake :" but he was perfectly satisfied with his condition, because "lie knev,^, that He who had raised up the Lord Jesus, would raise him up also by Jesus, and present him, to- gether Vv'ith his beloved converts"," "faultless before the pre- sence of his glory with exceeding joy"." The prospect of that blessed event made all his " afflictions light," yea, lightness it- self^. It may be thought, perhaps, that this super-abundant grace was given to him as an Apostle, and is not to be expected by us. But it is to be expected by every saint whom " God hath ' eX6£(>oT£go<, 1 Cor. XV. 19. " Acts x^. 24'. ' ver. 18. " 2 Cor. iv. 11-14.. Vjude24.. ? 2 Cor. iv. 17, 18. See the Greek. 926. J THE ori'icr: of iiori:. 129 hath begotten to alively hope:" for our blessed Lord tells all his followers, not merely to bear then- persecutions with patience, but to make them a ground of joy and exultation, because of the glorious recompence that awaits them in the eternal worlds And who that has ever sufiered much for righteousness' sake, has not found this to be the effect of his hope towards God? Many amongst us may say with David, " I should have fainted, unless I had believed to see the goodness of the Lord in the land of the living "*." But under the influence of this hope their consolations have abounded in proportion to, yea, and far above, all their accumulated afflictions'.] 2. We are supjDorted in our conflicts — [To all true Christians there are, on some occasions, "fight- ings without, and fears within." But the grace of which we are speaking, serves them as an helmet, that will resist the stroke of their most potent adversary. In the panoply of God, this piece of armour yields to none in point of efficacy and importance : salvation is pre-eminently ascribed to it : it is called, "The helmet of salvation ^" It is well known, that persons clothed with armour from head to foot, especially if contending with persons not so protected, enter into the com- bat with peculiar confidence "*. And thus especially does the Christian Avhose mind is well estabhshed by hope : he is " strong and very courageous," not doubting but that God is with him, and that he shall be " more than conqueror through Him that loved him." The assaults which he has to sustain niay indeed be violent and very terrible, even like the waves of the sea, that threaten to overwhelm the tempest-tossed bark. But his hope, like an anchor sure and stedfast, enables him to out-ride the storm ^" That " anchor cast within the veil," keeps his mind composed^, and assures him, that he is safe, though earth and hell should combine their efforts to destroy him^. How this grace operated on the saints of old we may see at large in St. Paul's Epistle to the Hebrews. Many, under its influence, "took joyfully the spoiling of their goods'' :" and many even of the weaker sex, when called to endure the severest torments that could be inflicted on them, " would not so much as accept the deliverance " that was offered them, be- cause " they hoped assuredly to obtain a better resurrection'." Thus will it operate on us also. Precisely as the expectation of a futiu-e harvest leads the husbandman to encounter all dif- ficulties, ' Matt, V. 10—12. " Ps. xxvii. 13. '' 2 Cor. i. 5. «= 1 Thess. v. 8. with Eph.vi. 17. *■ This was particularly observable in the French Cuirassiers at the battle of Waterloo. ' Heb. vi. 19. '■ Isai. xxvi. 3. « 2 Tim i. 12. *• Heb. X. 34. ' Heb. xi. 35. VOL. IX. K . !30 ROMANS, VIII, 24, 25. ' [926. ficulties, and cheers his mind during the long continuance of an inclement winter, so the prospect of reaping in due season enables the Christian to endure unto the end"". He has never seen the felicity which he pants after ; but he expects assuredly the ultimate possession of it ; and therefore " patiently waits for" the final consummation of all his hopes ^] 3. We are encouraged in our exertions — [To a man who has heaven in his eye, nothing is impossi- ble. Behold Moses, when at the svmimit of human grandeur and power : an alternative was before him, " to suffer afflic- tion with the people of God, or to enjoy the pleasures" and honours of the Court of Pharaoh : and which did he prefer ? He chose " the reproach of Christ, esteeming it to be greater riches than all the treasures of Egypt." And what guided him to this strange decision ? it was hope ; " he had respect unto the recompence of the reward "." In like manner St. Paul " pressed forward with incessant ardour in his heavenly course, forgetting what was behind, and reaching forward to what was before." And, if we inquire into the principle which animated him to such exertions, we shall find that it was pre- cisely that which is mentioned in our text, — the hope and pro- spect of securing " the prize of his high calling." We may even say that our blessed Lord himself, as a man, was actuated by the same divine principle; since it was " for the joy that was set before him, that he endured the cross and despised the shame, and rested not till he sat down at the right hand of the throne of God"." And we too, if we would " run our race with patience," must imitate him in this respect ° ; we must keep our eye steadily fixed on him, and continue without in- termission " looking for that blessed hope, and the glorious ap- pearing of the great God and our Saviour Jesus Christ p." Then shall we "be stedfast, unmoveable, and always abounding in the work of the Lord," when we are convinced in our mind, " that our labour shall not be in vain in the Lord pp."] Address, 1 . Those whose hopes are presumptuous — [There is no man who does not hope that he shall be saved at last. But we ought to be " able to give a reason of the hope that is in us*^." If we cannot do this, and a satisfac- tory reason too, our hope is altogether vain and delusive. We have before said, that hope, as well as faith, must, in part at least, be founded on the word of God. Look to it then, that your hope is truly Scriptural, and that you seek with all dili- gence " Jam. v. 7, 8. ' See the text, "" Heb.xi. 24—26. » Heb. xii. 2. ' ib. ver. 1. p Tit.ii. 11—13. w 1 Cor. XV. 58. "» 1 Pet. iii, 15. 926.] THE OFFICE OF HOPE. 131 gence that humility and contrition, that faith and love, that purity and holiness, that zeal and devotcdness to God, which are the distinguishing characters of all who shall ukimately at- tain the kingdom of heaven. If you are " without Christ, you are without hope' :"' but if you flee to him for refuge, you may be perfectly assured of acceptance Mitli him'.] 2. Those who are harassed with doubts and fears — [There are many, of whom there is reason to hope well, who yet do not enjoy tliat comfort in their minds which the re- ligion of Christ is calculated to impart. In some this dis- quietude arises from imperfect views of the Gospel : they do not see the freeness and fulness of that salvation that is pro- vided for them in the Gospel ; and they are looking for some qualifications in themselves to warrant their confidence in the Saviour. They do not distinguish aright between the offices of faith and hope : they do not see that the vilest creatures under heaven are warranted to believe in Christ for salvation, and to hope for acceptance with him in his appointed way of penitence and faith ; but that to hope for heaven as persons ac- tually brought into a state of salvation, requires an evidence in our own souls, that we are, in a measure at least, trans- formed into the divine image. To such persons then we would say. Do not look for qualifications in yourselves, to war- rant your application to Christ, or your affiance in him ; but, whilst you accept salvation freely through his blood and righteous- ness, look to him also for the communicatioris of his grace to renew and sanctify your hearts, and to make you meet for his inheritance. With some indeed these doubts and fears ori- ginate rather in a consciousness of some unmortified lust, or of habitual negligence in the divine life : .and where this is the case, we must declare, that peace and confidence would be a curse to them. We must " awake to righteousness, and not sin," if we would have any comfortable evidence that we are the Lord's people, or any happiness in looking forward to the eternal world. But, from whatever cause men's doubts arise, we would address to them that encouraging exhortation, " Turn ye to your strong hold, ye prisoners of hopeV'J 3. Those who have a good hope through grace — [Rejoice in the exalted privilege to which God has called you ; and endeavour to render to the Lord according to the bene- fits he has conferred upon you. It is said by St. John, that "he that hath this hope in him, purifieth himself even as God is pure "." Take care then that your hope operate in this way : let it stir you up to the utmost possible exertions in the way of "■ Eph. ii. 12. ' Ps. cxxx. 7, 8. John vi. 37. ' Zech. ix. 12. " 1 John iii. 3. 132 ROMANS, viii. 29, 30. [927. of holiness. Rest not in low attainments: think nothing yet attained, whilst any thing remains to be attained. Keep your evidences clear : let them not be clouded by any unmor- tified lust, or secret neglect : and then shall you " hold fast the rejoicing of your hope firm unto the end"." This is the way to be both holy and happy : and, thus living, you may be well assured, that your "hope shall never make you ashamed ^.''J ^ Heb. ill. 6. y Rom. v. 5. DCCCCXXVII. PREDESTINATION CONSIDERED. Rom. viii. 29, 30. Whom he did foreknoiv, he also did pre- destinate to he conformed to the image of his Son, that he might he the first-born among many brethren. Moreover, whom he did predestinate, them he also called ; and ivhom he called, them he also justified ; and whom he justified, them he also glorified. THE subject of predestination is confessedly very- deep and mysterious ; nor should it be entered upon without extreme caution, both as to the mode of stat- ing it, and to the persons before whom it is stated. It is much to be lamented, that there exists in the' minds of many a strong prejudice against it ; insomuch that the very mention of it is deemed by them little short of heresy; I had almost said, of blasphemy. But this surely is not a way in which any part of God's revealed will is to be treated. That the Inspired Writers do speak of it, is undeniable : and that our own Church also has made it an Article of faith, which all her Mini- sters and members are to receive, is also certain. On these accounts we must not discard the doctrine through fear of offending any who may be hostile to it ; though on the other hand we ought not so fre- quently or, so strongly to insist upon it as unneces- sarily to wound and grieve them. The true medium which a Minister should aim at, is, to give to this doc- trine, as well as to every other, as precisely as pos- sible that measure of prominence and importance which it bears in the Sacred Writings. To be bring- ing it forward on every occasion, just as if it were among 927.1 PREDESTINATION CONSIDERED. 133 among the first principles of religion, we consider as very iniudicious, and detrimental to the best mterests ofrelioion; but to omit it altogether, we deem un- worthy of a faithful servantof Christ. To the doctrmes which have an opposite aspect, we give all due weight; and therefore we may be allowed to put this also be- fore you, according as it is plainly declared in the pas- sage which is now under our consideration. The Apostle having designated " those who love God" as persons " who have been called according to God's purpose," proceeds to shew, that from first to last God is the author of their salvation: he tore - knew, and predestinated them from all eternity to the privileges which they enjoy; and will infallibly com- plete his purpose respecting them, in their effectual calling, their free justification from all their sms, and their final glorification at his right hand for ever. In the Apostle s statement we may see, I. The principal ends of predestination — God acts in all things according to his own sove- reio-n will and pleasure : yet is that will regulated by the'' counsels of infallible wisdom \ Whilst therefore in all things he consults primarily his own glory, he has respect to such ends and objects as are most suited to promote his glory. The ends he has proposed to himself, in predestinating men to life, were two-fold: the immediate end respected us; and the ultimate end respected his beloved Son, through whom all his pur- poses were to be accompUshed. 1 . The immediate end respected us — [He decreed that all the objects of his choice " should be conformed to the image of his Son." But how were th^ to be conformed to him ? We answer, In holiness, in sufferings, and in glory. . , ,. /-. ii j We are to be conformed to Christ in holiness. Our blessed Lord was altogether without spot or blemish, a perfect exem- plar of universal holiness : his bitterest enemies could not find any imperfection in him ; and St. John's testimony concerning him is, *' In him was no sin"." Such, " according to the mea- sure of the gift of Christ," are we to be also'^. Like him we must live, not unto ourselves, but unto our God alone ; makmg it » Eph. i. 5, 11. '' 1 John ill. 5. ' Eph. iv. 7. 134 ROMANS, VIII. 2g, 30. [927. it " our meat and our drink to do his holy will." Though in the world, we must not be of' the world, any more than he was'*: we must rise superior to all its concerns, resist all its temptations, mortify all its lusts, and " walk in all things as Christ walked ^" The same mind altogether that was in him, must be in us also ^. And to tim we are predest'mated. We were not chosen of God from eternity, or made tlie subjects of his new-creating grace in time, because we were holy, or be- cause he foresaw that we should be holy ; but that we might he holy: "we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them^." We are to be conformed to Christ in sufferings. Through- out his whole life our Saviour was " a man of sorrows, and ac- quainted with grief." " Though he was a Son, yet learned he obedience by the things which he suffered:" and " he was made perfect through sufferings." In like manner we also must be "a poor and afflicted people ^" We must " take up our cross daily, and follow him :" we must be " hated of all men for his sake." " If they called the Master of the house Beel- zebub, much more will they those of his household." " The servant cannot expect to be above his Master." We must " follow him without the camp, bearing his reproach," To this also we are predestinated. So St. Paul expressly affirmed respecting himself'; and so he affirms respecting us also: " All that will live godly in Christ Jesus shall suffer persecu- tion K" We are to be conformed to Christ also in glory. " He is now seated on the right hand of the Majesty on high :" and there shall we also in due time be seated. Yes, " having suf- fered with him, we shall also reign with him," and " be glorified together'." We shall be like him in glory: " our vile /oc/y will be fashioned like unto his glorious body"":" our soul also will be changed into his perfect image"; and our blessedness be altogether assimilated to his°. And to all of this also our predestination ey tends. It is not to the means of grace only that " we are chosen, but to salvation itself, and to the obtaining of the glory of our Lord Jesus Christ p."] 1. The ultimate end respected our Lord Jesus Christ himself — ^ [The ^ John xvii. 14, 16. " 1 John ii. 6. ' Phil. ii. 5. « Eph.i. 4.&ii. 10. These two passages deserve the most at- tentive consideration in this view, " Zeph. iii. 12. '1 Thess, iii. 3, 4. "2 Tim. iii. 12. ' ver, 17. with 2 Tim. ii. 12. - "' Phil. iii. 21. " 1 John iii. 2. " Rev. iii. 21. p 2 Thess. ii. 13, 14. See also Actsxiii. 48. & 1 Thess. v. 9. 927.] PREDESTINATION CONSIDERED. 135 [The first-born were entitled to many privileges : to them belonged dominion, and tlie priesthood, and a double portion of the inheritance. In respect of all the rest of the creation, not excepting even the angels themselves, we may be styled the First-born ">. The whole family of Believers are "kings and priests unto God," and are entitled to inherit the kingdom of our heavenly Father'. But in respect of us, Christ is the first-born ; for " He in all things must have the pre-eminence \" He is to be the Head of all his Church and people': and to this he is predestinated; yea, it is in order to this that they also are pi-edestinated to the attainment of his glory. It was de- creed in the eternal counsels of his Fathei", that " if he would make his soul an offering for sin," he should have " a seed to serve him," and should assuredly " be satisfied with the tra- vail of his soul"." Had not this been absolutely decreed, it might have happened, that not so much as one might ever have been saved, and that, consequently, Christ might have shed his blood in vain. For, if every thing had been left entirely de- pendent on the free will of man, all might have used their free will precisely in the same way ; and every child of man might have rejected him, exactly as the great mass of mankind are actually doing. But can we conceive that God would have given his Son to bear the iniquities of a ruined world, and have left it to mere chance, whether any single individual should ever obtain mercy through him, or become a jewel in his crown ? We cannot conceive this : in fa scend from the loins of Abraham : and, in like manner, now every creature in the universe who shall believe in Jesus, shall be saved by him : for " this same Lord over all (the Lord Jesus') is rich unto oil that call upon him:" there is no limitation, no exception whatever ; for " Whosoever shall call on the name of the Lord, shall be saved." Behold then in few words the way of salvation. The Lord Jesus Christ, who bare our sins in his own body on the tree, and " made reconciliation for us by the blood of his cross," is the one object of our faith and hope : and all who with humility and earnestness call upon him for salvation, shall surely find it, both in time and eternity.] This salvation being designed for all, we cannot doubt, IL The duty of diffusing universally the knowledge of it — "Without the instrumentality of human agents, it cannot be hoped that the knowledge of salvation should be spread throughout the earth— [Doubtless God, if he pleased, might, as in the first crea- tion, speak the word only, and there should be spiritual light throughout all the dark regions of the earth. But this is not the way in which God has ever wrought to any great extent ; nor has he given us reason to expect that he ever will work in this \v^ay, for the conversion of those who are yet in darkness and the shadow of death. He has sent forth an order of men on pvu-pose to preach his Gospel throughout the world. The Jews indeed could not endure this dispensation : they con- demned with most inveterate malignity the Apostle's con- duct in preacliing to the Gentiles : but he asks them in our text, How the Gentiles ever could attain the knowledge of sal- vation, if it were not preached to them? The Apostle's ar- gument is this : Ye Jews, know from your own Prophets, that salvation is confined to those " who call on the name of the Lord." I by inspiration know, that that Lord is the Lord Jesus • Acts X. 36. 934.] UNIVERSALITY OF SALVATION BY CHRIST. 183 Jesus Christ. And now I ask, " How can the Heathen call on him of whom they have not heard ? or how can they hear without a preacher ?" This argument is incontrovertible : and we appeal to it as a complete vindication of all the efforts that are made by different Societies to diffuse the knowledge of salvation throughout the world.] it is by this instrumentality that God himself has taught us to expect the wished for event — [The words cited from the prophet Isaiah are un- doubtedly to be understood in reference to the Gospel dispen- sation. They primarily indeed describe the joy occasioned among the captive Jews in Babylon, when they saw the iNIes- senger hastening over the distant hills to bring them certain tidings of their redemption : but all thefollowjuig context shews, that they refer to an event in which the whole world was in- terested, seeing that " God had made bare his arm in the eyes of all nations, and that all the ends of the earth were to see the salvation ofGod^" Contemplate then the passage in this view. See the INIessen- ger of the Lord of Hosts running over the mountains to proclaim salvation to a ruined world. Those who are unconscious of any bondage, may deride his folly for giving himself so much unne- cessary trouble. But hoW would it be with those who saw them- selves under a sentence of condemnation, and were expecting the executioner to inflict the judgment denounced against them? Would they not behold with interest his every step ? Would not his every motion, as it were, appear lovely in their eyes ? Would not the tidings produce on all who believed them, the effect once wrought on the hberated Grecians, who all night long rent the air with that cheering sound, " A Saviour, a Saviour"? Look at the converts on the day of Pentecost ; and know assuredly, that if, like Peter, we will unite in extending the knowledge of the Gospel, thousands shall indue time arise to attest, and to rejoice in, the tidings we proclaim. Yes, " the Gospel of peace " will be received by them as " glad tidings of good thi?igs."] No^v, in CONCLUSION, we will call upon you, 1 . To perform your duty — • [Let no Jewish prejudices or Heathen infidelity (both of which, alas ! are but too prevalent amongst us) discourage you. You must expect, not only that they who feel no value for their own souls will frown at your attempts to convert the souls of others, but that persons who really mean well, yea, and some who are truly pious, may, on some account or other, not be able cordially to unite with you in the blessed work. ■^ Isai.lii. 7, 10. 184 ROMyVNS, X. 12—15. [934. work. But know, that the salvation of mankind is a work which every redeemed soul should labour to promote. We would not overlook indeed the things of minor importance : but we would not suffer them to stand in the way of such a work as this. What had become of the whole Gentile world, if the Apostles had waited till their un]>elieving Brethren, or even the Judaizing Christians, had given their consent to have a free salvation offered to the Gentile world? Alas! we had been in darkness even until now. Labour then, beloved Brethren, in every possible way to promote the knowledge of salvation among both Jews and Gentiles, yea, and among those who, though they call tlieniselves Cliristians, are so only in name and profession. Circulate the Scriptures in every language under heaven : send Missionaries to the ends of the earth ; seek also to bring into the fold of Christ the lost sheep of the House of Israel : and whatever be the office to which your situation and circumstances appear to fit you, be ready to execute it : and, in ansv.er to God's inquiry, " Who will go for us ?" be ready to reply, " Here am I, Lord ; send me."] 2. To enjoy your privileges — [All the blessings of Salvation, if only you believe in Christ, are yours: yours is that peace of God which passeth all understanding : yours are all the treasures both of grace and glory ; holiness is yours, as well as pardon ; for the faith that brings you into a state of peace with God will " work by love, " and " purify the heart." Ye are not straitened in your God : be not straitened in your own souls. Ask nuich ; expect much ; for your " Lord is rich unto all who call upon him." Set not limits, either to the objects of his bounty, or the riches of his grace ; for his riches are vmsearchable ; and they are promised indiscriminately to all who call upon him. What a blessed word is that, " IVhosoever !" Here is no limi- tation, no exception : all that is required of us is, to believe in Christ, and to call upon him. Oh ! call upon him day and night: be earnest; be importvmate; wrestle with him, as Jacob did ; and let him not g9, until you have received his blessing. Well I know how unbelief is apt to interpose be- tween him and your souls. You will be ready perhaps to say, " True ; but I fear I do not call aright." Ah ! Brethren, this is a device of the enemy to rob you of the blessings which Christ is ready to bestow. If you call not on him as you would, still call upon him as you can: lie at the foot of his cross : tru:it in him : if you cannot trust, then Jiope in him: in a word, look unto him, renouncing every other ground of hope ; and fear not but that he will make all grace abound towards you; and that what he has begun in time, he will perfect in eternity.] 935.] ROMANS, X. 20, 21. 185 DCCCCXXXV. CHRIST MADE KNOWN TO THE GENTILES. Rom. X. 20, 21. Esaias is very bold, and saith, I was found of them that sought me not ; I was made manifest to them that asked not after me. But to Israel he saithy All day long I ■ have stretched forth my hands unto a disobedient and gainsay- . ing people. IT is scarcely to be conceived to what a degree prejudice will close both the eyes and ears of men against the plainest truths. Nothing could be plainer than the avowed purpose and determination of God to cast off the Jews in the event of their continued impenitence, and to admit the Gentiles to a partici- pation of those privileges of which the Jews in the first instance had the exclusive enjoyment. Moses had declared it in the most direct terms; that " God would provoke the Jews to jealousy by those who were not a people, and by a foolish nation he would anger them :" the plain import of which was, that he would transfer his favours to the Gentiles, in case the Jews should continue to abuse them. But Isaiah, as my text expresses it, was very bold ; af- firming in a way of prophetical anticipation, that God was already found of the Gentiles, to whom his Gospel, so long slighted by the Jews, was now pro- claimed". Yet strong as these assertions were, the Jews could not for a moment admit the idea, that the Gentiles should be admitted to a participation of their privileges. But St. Paul assures them, that so it had been determined many centuries before, and, in fact, that so it had been done. In discoursing on the predictions here cited, we shall consider them, I. As prophecies fulfilled — In them we see, 1 . God's promise to the Gentiles — [The Gentiles are here plainly designated. They " sought not God, nor asked after him" at all: they were altogether ignorant of God, and unconcerned about him. They did not • See Isai. Ixv, 1,2. 186 ROMANS, X. 20, 21. [935. not fegard the notices of him which were visible in all the works of his hands. They were contented to live without liim in the world ; and so far did they put him from them, that " he was not in all their thoughts." Yet to these was God now made known in the person of his Son : the glad tidings of Salvation had been proclaimed to them ; the Holy Spirit had been poured out upon them ; and Christ, in all his fulness, and in all his glory, had been re- vealed in their hearts. God had now been found of them, not as a Creator merely, but as a Saviour; a Father, a Friend, a Portion, " an everlasting great Reward." Though they had been in darkness and the shadow of death during all the time that God had made himself known to the Jews, yet at last " the light had risen upon them, and God's glory was seen upon them." " As soon as they heard him, they obeyed his call ;" and within a few years from the publication of the Gospel to them, such multitudes became obedient to the faith, that they filled, as it were, every part of the Roman Empire ; so gloriously was the prediction fulfilled in the eyes of the whole world.] 2. His complaint of the Jews — [For two thousand years had the Jews been the Lord's peculiar people, the sole depositories of his revealed will, the only visible monuments of his saving grace. During all this time had God stretched out his hand^ to them v/ith more than parental tenderness and affection, intreating them to accept his overtures of mercy, and virging them not to put away from them the blessings which he of his own sovereign love had prepared for them. He had assured them, that in and through their Messiah they should possess all the blessings both of grace and glory. He had spared no pains to draw them to himself. He had wrought such miracles for them as had never' been wrought for any other people from the foun- dation of the v/orld. He had loaded them with benefits with- out number, given them his statutes, his ordinances, his Sabbaths, and sent from time to time his Prophets to instruct and warn them. In short, every thing that could be done for his vineyard, he had done in it. But how had they requited all this unbounded love ? Had they turned to him ? had they loved, and served, and glori- fied him ? No : from the beginning they had been " a disobe- dient and gainsaying people." Hear how God complains of them by the prophet Jeremiah** But the most per- fect contrast between his tenderness towards them and their obstinacy will be fomid in their treatment of Hezekiah's messen- gers, when he sent them through the whole land to intreat and importune ^ Jer. XXXV. 13, 15. 035.] CHRIST MADE KNOWN TO THE GENTILES. 187 importune them to return to God ° (Mark the extreme tenderness with which God here " stretches out his hands to them.") And how did they receive these gracious communi- cations ? " Hear, O heavens, and be astonished, O earth !" they " laughed the messengers to scorn, and mocked them." Thus did they also in the days of Christ and his Apostles ; they were always " disobedient, always gainsaying" and op- posing every thing that was said or done for their welfare; till at last, by their " contradictions and blasphemies," they constrained the apostle Paul to turn from them, and to exe- cute without any further reserve the commission he had re- ceived to preach the Gospel to the Gentiles "^ ^ With what a different spirit the Gentiles received these tidings was immediately made manifest : " thei/ heard the Apostle with gladness, and glorified the word of the Lord : and as many of them as were ordained to eternal life, believed*." Thus, in reference both to Jews and Gentiles, was this pro- phecy clearly and undeniably fulfilled.] But it will be proper to view these prophecies, II. As events yet daily accomplishing — Verily God is yet found of those who sought him not — [We speak not now of men's conduct after they have re- ceived the grace of God ; for no man who has been made partaker of God's grace can possibly neglect to seek him. But the question is, Whence arose their good desires ? were they of themselves, or of God ? Let this be answered from our Liturgy : " O God, from whom all holy desires, all good counsels, and all just works do proceed." Yes, it is " God, who of his own good pleasure gives*us both to will and to do;"' or, as ovu' Article expresses it, " who worketh in us, that we may have a good will, and worketh with us when we have that good will." And here we will appeal to every humble mind, to every one that has found the Saviour in truth ; What was your state when God first stirred you up to seek him? Were you not careless and unconcerned, or, at least, resting in a mere form of godHness, without any expei'ience of its power? Did you apprehend him, before he apprehended you ? Did you love him, before he loved you ? Did you choose him, be- fore he chose you ? A proud Pharisee may arrogate to him- self the glory, and say, that he made himself to differ : but so will not any one who is really taught of God. The true Christian will say with Paul, " It was not I, but the grace of God that was with me." Wherever there is one really united to Christ by faith, and washed in his blood, ^nd renewed by his ' 2 Chron, xxx. 6—9. ** Acts xiii. 44-— 47. * ib. ver. 48. 188 ROMANS, X. 20, 21. [935. his Spirit, there is one who will say from his inmost soul, *' By the grace of God I am what I am."] On the other hand, thousands who are sought by- God with all imaginable tenderness, yet continue in a state of wilful and obstinate disobedience — [This is the case v/ith the generality of those who bear the name of Christ. God comes to them by his providence, his word, his Spirit, and seeks to turn them to himself; but they pull away the shoulder, and refuse to " hear the voice of the charmer, charm he never so wisely." For how many years has God been striving with some amongst us, v/ho yet continue alienated from the life of God through the blindness and hardness of their hearts ! Think, in what diversified ways he has dealt with us, in order that he might fulfil in us his good pleasure, and accomplish in us the rich purposes of his grace ! From the first moment that reason began to expand and operate, he began also to work upon our consciences, and to draw us by the influences of his Spirit. Say, ye who are now in the vigour of youth, or grown to man's estate, whether ye cannot call to remembrance many interpositions of the Deity, when he sought to stop you in your career of sin, and to bring you to repentance ? And ye who are advanced in life, say, Whether every year that has been added to your lives has not brought with it much additional ground for God's indignation against you ! Behold then, the conduct of the Jews is yet realized and renewed in us : and the Lord Jesus Christ has reason to repeat over us the complaint once poured forth over the disobedient Jews, " O Jerusalem, Jerusalem, how often would I have gathered you, even as a hen gathereth her chickens under her wings ! but ye would not." Yes, at the day of judgment shall this be our condemnation, " I would; but ye would not."] There is yet a further point of view in v/hich these prophecies may be considered ; namely, III. As truths illustrative to the whole economy of Salvation — The Gospel is altogether a dispensation of grace — [This is its most distinguishing feature : it is a plan de- vised and ordained of God for the disjilaying of " the exceed- ing riches of his grace." Every thing that (xod has bestowed upon fallen man, in relation to it, has been unsought, and un- solicited. We may see tiie whole exemplified in our first parent Adam. When he fell, did he cry to God for mercy ? Did he ask for a Saviour ? Did he implore such measures of grace as might restore him to the Divine image? No : instead of 935.] CHRIST MADE KNOWN TO THE GENTILES. 189 of " seeking after" God, or even asking of God whether there were any possibility of ever being restored to liis favour, he fled from God, and hid himself; and, when called forth from his hiding-place, he cast the blame of his transgression on God himself This shews us what every man by nature does, and would continue to do, if God, of his own grace and mercy, did not infuse into his mind a better disposition. Man in his fallen state is dead, " dead in trespasses and sins :" he is like the dry bones in Ezekiel's vision, till God breathes upon him, and bids him live. Nay, he would revert to that state again, if God did not uphold him every moment. In vain would be all his past experience of redeeming love, if Christ, in whom his life is hid, were not constantly to impart more grace to him, and grace suflicient for his multiplied necessities. Brethren, it is to this state of conscious and willing depen- dence upon the Lord Jesus Christ that we wish you to be brought : this is what the Apostle calls " living by faith on the Son of God." This alone answers the end of the Gospel dispensation : this alone honours God, or can bring solid peace into the soul. We pray you to seek this " spirit of faith," and to abound in it more and more To tlie Lord Jesus Christ must you give glory from first to last : it was He who opened your heart, as he did Lydia's of old, to attend to the concerns of your souls; and He, who M'as "the Author of your faith, must also be the Finisher." Regard him in this view; and live upon him in this view; and give him glory in this view : and the more grateful your acknow- ledgments to him, the more abundant will be his communi- cations to you, both in time and in eternity.] But those who partake not of this grace have them- selves only to blame — [God " willeth not the death of any sinner, but rather that he come to repentance and live." He even condescends, for our encouragement, to declare this upon oath : " 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." And tbca he further confirm;^ this by the kindest and most allectiouate intreaties ; " Turn ye, turn ye from your evil ways ; for why will ye die, O House of Israel ?" Let no man think to excuse himself by saying, '• If God give me not his grace, how can I help myself? For God offers his grace to every man freely : " Ho ! every one that thirsteth, come to the waters ; come buy wine and milk, without money and without price !" Our blessed Lord gave a similar invitation ; " If any man thirst, let him come unto me and drink ; and out of his belly shall flow rivers of living water." In like manner, in 190 ROMANS, XI. 5. [936. in the book of Revelation it is written, " The Spirit and the Bride say, Come : and whosoever will, let him come and take of the water of life freely." What will ye say after such in- vitations as these ? Will ye say, We cannot P If ye do, we will tell you, beforehand, our blessed Lord's reply, " Ye ivill not come unto me, that ye may have life." You are to " seek him : and then he will be found of you." " Seek, and ye «hall find," is a rule to yoii, though it is not to God. He may dispense his blessings to whomsoever he will, and under whatever circumstances : but you must seek his blessings; and, if you seek them not, you must abide tlie consequences. What those consequences will be, ye may judge from the Jews. Has not God punished them at last? "Go to Shiloh, and see what he did to them there:" go to Judea, and see how his anger has burned against them there : look at them in every quarter of the globe ; and know, that, as he has scattered them, so will he fulfil his threatenings upon you : and when he shall say, " Bring hither those mine enemies, and slay them before me," ye will be silent, not hav- ing a word to say in arrest of judgment. Be prevailed on then to seek his face, yea, to seek him with your whole hearts. Take encouragement from the patience he has already exer- cised towards you, and " account his long-suftering to be sal- vation." Be assured, that at this moment he waiteth to be gracious unto you ; and that if you will only be content to " go on your way weeping, bearing precious seed, ye shall doubt- less come again with rejoicing, bringing your sheaves with you," even an everlasting harvest of felicity and glory.] DCCCCXXXVI, THE lord's people A CHOSEN REMNANT. Rom. xi. 5. Even so then at this present time also there is a remnant, according to the election of grace. IT is the part both of wisdom and of love to guard our statements against misconception. We are of necessity constrained sometimes to state truth in strong and general terms : but in all such cases it be- comes us to anticipate, and to remove, as much as in us lies, all occasion for misapprehension or mis- take : we should make every thing so clear, that the ignorant should have nothing to ask ; the captious nothing to object. St. Paul was ever alive to this duty: 936.] THE lord's people a chosen remnant. 191 duty: he foresaw and answered every objection that could be urged against the truths he maintained. He had in the preceding chapter spoken of the Gentiles as adopted into God's family, whilst the Jews, for their obstinate disobedience, were cast off. Hence it might have been supposed, that God had cast off his people altogether: but he tells them, that this was not the case ; for that he himself, though a Jew, was a partaker of all the blessings of salvation : and that, as in the days of Elijah, there were among the Jews more faithful servants of Jehovah than was sup- posed, so it was at that time ; " there was a rem- nant," and a considerable remnant too, " according to the election of grace." We will, I. Shew that God's people are " a chosen remnant" — The Lord has at this day a remnant of faithful people — • [In every age of the world there have been some faith- ful worshippers of Jehovah. Even in the ante-diluvian world, when all flesh had so corrupted their way that God determined to destroy them utterly, there was one pious man, who boldly protested against the reigning abominations, and, with his family, was saved from the universal deluo-e. Abraham, Melchizedec, and Lot, were also rare instances of piety in a degenerate age ; as were also Job, and his little band of friends. In Israel too, even under the impious and tyrannic reign of Ahab, there was an Elijah, who was ahold and faithful witness for his God. Thus at this day also there are some who serve their God with fidelity and zeal. Neither the example of the multitude, nor the menaces of zealots, can induce them to bow down to Baal, or " to walk after the course of a corrupt world." " They are not of the world, even as Christ was not of the world;" " nor will they conform to it" in its spirit and conduct : they will " have no fellowship with the unfruitful works of darkness, but will rather reprove them." To serve, to enjoy, to glorify the Lord Jesus Christ, is all their desire ; and they " cleave unto him with full purpose of heart."] They are however but a remnant — [" The world at large lieth in wickedness." The broad road that leadeth to destruction is crowded ; whilst those who enter in at the strait gate, and walk in the nai-row way that leadeth 192 ROMANS, XI. 5. [936. leadeth unto life, are few ^ True it is, that the servants of God may now, as in Elijah's days, be more numerous than we imagine: there may be many, who, being remote from public ordinances, are unknown; or, from being poor, are unobserved; or, from peculiar diffidence, are kept from join- ing themselves to the Lord's people ; or, from their weak- ness, are not yet able to encounter the opposition which they expect to meet with. We are persuaded that there are many Nicodemuses and Nathanaels at present in the shade, who yet in due time will come forth to light, and be " burning and shining lights" in their day and generation. We mean not by these observations to express an approbation of worldly shame, or of the fear of man : for it is the duty of every Christian to " confess Christ" boldly, and to follow him without the camp bearing his reproach :" but so it is, that, from a variety of causes, some of the Lord's people remain unknown to us, and will be found at the last day, if not be- . fore, among the " hidden ones," that were known to God and accepted of him : and it is a comfort to think, that, as " there weTe seven thousand men in Israel who had not bowed their knee to Baal," whilst Elijah conceived himself to stand alone, so there may be at this day thousands in the world who, in the sight of God, are " faithful and beloved," though they have not at present any name or place in the Church of Christ Yet, after all, in comparison of the careless and ungodly world, they will be found " a small remnant," " a little flock ^"] And for their distinguished privileges they are altogether indebted to the electing love of God — • [All by nature are alike " dead in trespasses and sins ;" and if not quickened by Divine grace, must continue dead even to the end. Look into the Scriptures, and see if you can find so much as one who raised himself to newness of life. Did the converts on the day of Pentecost ? Did Paul ? Did Lydia ? Did any make themselves to differ, or present to him what they had not previously received from him*^? Can you find one that did not say with St. Paul, " By the grace of God I am what I am ?" Was there one to whom God did not " give to will, as well as to do, and that of his good plea- sure?" To all without exception must it be said, as it was to the Apostles, " Ye have not chosen me, but I have chosen you. God, in choosing men, has no respect to any thing but his own glory. He is not moved by any thing in them, either present or foreseen : " he loves them, because he will love them'* ;" and in predestinating them unto the adoption of children by » Matt. vii. 13, 14. " Luke xii. 32. " 1 Cor. iv. 7. ^ Deut. vii. 6—8. . 936.] THF, lord's pp:oplp: A chosen remnant. 193 by Jesus Christ, lie does it " according to the good pleasure of his own will," and " to the praise of the glory of his own grace ^."1 We would not state these things in a crude and rash way. We know, they are deeply mysterious ; and we are most anxious to, II. Guard this doctrine against abuse — Much is this doctrine hated : much too is it abused : but, however hated, or however abused, it is the truth of God, and therefore must be main- tained. Let none however pervert it, or draw false conclusions from it. Let none say, 1 . If this doctrine be true, no blame attaches to me—^ [What! No blame attaches to those who live in sin; to those who live " without God in the world !" Has any one compelled you to act thus ? Have you not heen free agents in every thing that you have done ? What if you were not able of yourselves to fulfil the will of God, did not God exhort you to , come to him for grace and strength, and did he not promise to give grace sufficient for you ? Has there not been much that you might have done, which yet you have neglected ? and much that you might have abstained from, which yet you liave com- mitted ? Will any one go into the presence of Almighty God and say, " I sought thee, but thou wouklst not hear : I endea- voured to the utmost of my power to comply with all thine in- junctions ; but thou withheldest from me the assistance that was necessary : I chose thee, but thou rejectedst me without a cause ?" No : profane as many are, there is not a man to be found in the universe who will dare thus to insult his God. We all have a consciousness that sin at least is our own, what- ever holiness may be : it is the fruit of our own choice, the work of our own hands : and every man who has not on the wedding-garment in the Last Day, will be dumb before his God, and not have one word to say in vindication of himself, when the Master of the feast shall order him to be tied hand and food, and cast into outer darkness V] 2. If this doctrine be true, / may sit still, till God shall come and help me — [\Miere, we would ask, do the Scriptures countenance any such inference as this ? They invariably enjoin the use of means, and promise a blessing to those who use them in a de- pendence upon God ; " Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you; for every one that asketh, receiveth &c." Will you after this sit down and ^ Eph. i. n, 6. ' Matt. xxii. 11-13. vol.. IX. o 194 .ROMANS, XI. 5. [930. and say, " I will not ask ?" Be it so ; you are helpless in yourselves, and incapable of doing any thing that is truly good : but so was the man with the withered arm : yet, when our Lord said to him, Stretch out thine arm, did he re- ply, " Lord, I cannot ?" No : he attempted to fulfil his Lord's command ; and in the attempt was strengthened to perform it. So is it your duty to use the means to the best of your power, in obedience to God's command, and in dependence on his grace : and, if ye do so, you ai*e assured that " you shall never seek his face in vain." You should do as much for yourselves, as if you had in yourselves an all-sufficiency for all things : but, whilst doing it, you should remember, that " your sufficiency is of God" alone. This is precisely what St. Paul has taught us. He addressed persons who were asleep, yea dead ; yet did he bid them awake, and act ; and promised, that in obeying his injunctions they shoidd obtain from Christ all needful aid : " Awake, thou that sleepest, and arise from the dead, and Christ shall give tliee light ^."] 3. If this doctrine be true, / am in nu danger ^ luhat- ever I may do — [Does any one who professes to believe the doctrine of Election make this use of it? He needs nothing more to prove, that he at least is not of God's elect : for, if there be one mark of a reprobate more strong and decisive than ano- ther, it is that of " turning the grace of God into licentious- ness." There is not a word in all the Book of God that gives any man a hope of salvation whilst he lives in sin. On the contrary, it is expressly declared, that, " Avithout holiness no man shall see the Lord." If we are " chosen of God before the foundation of the world," it is, " that we may he holy, and without blame before him in love^:" if" we are chosen tosalva- tion, it is through sancfification of the Spirit, and belief of the truth '." God will never make his own Son " a Minister of sin." If he save us at all, it will he from our sins, and not in them. Hear how indignantly God rejects the idea of his leaving men at liberty to sin : " Behold, ye trust in lying words that cannot profit. Will ye commit all manner of sins^ and come and stand before me in this House which is called by my name, and say. We are delivered to do all these abomina- tions ? Behold, even I have seen it, saith the Lord of Hosts''." Yes ; God does see it : and whoever maintains such a delu- sion as this, shall ere long find, to his cost, " whose word shall stand ; God's, or his V] That no solid objection lies against this doctrine, will appear, whilst we, III. Suggest sEph.v. 14. Mb.i. 4. 'SThess. ii. 13. ^ Jer. vii.8-11. ' Jgr. xliv. 28. with Gal.vi, 7, 8. 936.] THE lord's people A CJIOSEN RKMNANT. 195 III. Suggest the proper improvement of it — 1. It should encourage all to seek for mercy at God's hands — [If God's election were determined only by some good that was naturally inherent in man, and man's hope of the Divine favour were built on some superior excellence that was in him above others, who could venture to cherish any hope at all ? Certainly there would be a fearful prospect for those who have long continued in their sins : for they would naturally say, How can God ever look with compassion on such a sinner as me ? The old therefore, and the dying, would at once be driven to despair. But when we are told, that God " has mercy on whom he will have mercy," and dispenses his blessings freely to whomsoever he will, the vilest sinner in the universe may say, * Then I will not despair : I know, I have nothing whereby to recommend myself to him : but He is at liberty to shew mercy to the very chief of sinners : and in that character will I apply to him, that he may glorify him- self in me.' This is a just and Scriptural way of arguing: and it may be adopted by all who " know the plague of their own heart," even though they may have lived in sin, through- out their whole lives, and be now come to the borders of the eternal world : they may say, * His grace is his own ; he may dispense it as he will ; and, where sin has abounded. His grace may superabound. He chose Pavil in order " that in him he might shew forth all long-suft'ering for a pattern" to the Church in all ages; and I will hope, that in me also he will shew, before the whole assembled universe, how far his grace can reach.' This is the true, legitimate, and only use which an unconverted sinnner shovdd make of God's electing love.] 2. It should fill all who are the subjects of it with the deepest humility — [Many ignorantly imagine, that the idea of God having elected us would fill us with pride : and if his election had re- spect to some goodness in us above others, and were founded on our superior merits, there v/ere some ground for pride. But when God, in ordaining men to life, has respect only to his own sovereign will and pleasure, and to the manifestation of his own glory, no man has ^^uf*x corresponds with ijrrYi/^ci. As soon as the fall of the Jews commenced, the benefit began to arise to the Gentiles ; and as soon as the time for the more general conversion of the Gentiles shall commence, the time for the conversion of the Jews will com- meace also. ' ver. 16) 29. 938.] GENTILES BLEST BY TH E JKVVs' RESTORATIOX. 207 resulted to the Gentiles from the fall of the Jews : and if such inestimable benefits have been conferred on tlie world by their fall, " how much more " shall the samc» and greater, benefits arise from " llieirJ/tlnessP" Mark the force of tlie argument here — The Jews, when tlie Gospel was preached to them, rejected, blasphemed, and opposed it with all their might: but when they tiiemselves shall be converted by it, they will embrace it most cordially, tliey will cry mightily to God for the success of it, and they will labour to the utter- most to difluse the knowledge of it through the world. If then their rejection of it was so productive of benefit to the Gentile world, how much more shall their accc[)la7ice of it be ! if their bldsphemies against it, how much more their prayers for its diffusion ! if their most envenomed opposilion to it, how much more their zealous co-operation in extending the knowledge of it ! We have seen the former ; and we may with certainty infer the latter.] From this subject the following reflections natu- rally arise : 1. What compassion should we feel for the Jewish nation ! [Once were they the most highly-favoured people upon earth: the privileges M'hich were exclusively conferred on them, almost exceed belief But how degraded are they now ! they are " a hissing, and a reproach, to the whole earth s." Yet behold, such are they become for us! Incredi- ble as it may seem, " they were broken off, that we might be engrafted on their stem '' :" they were disinlierited, that we might possess their property'. Can we consider this, and feel no compassion for them ? Can we pass them by, as the Priest and Levite did, and shew them no mercy ; especially when God has told us, that the very end for which he has had mercy upon us, is, that we naay be the means of extend- ing that mercy unto them '' ? Even in reference to the wants of the bod}', God has said, " If a num see his brother have need, and shutteth up his bowels of C(mipassion from him, how^ dwelleth the love of God in him V How much more then is this true respecting the wants of the soul ! Beloved Bre- thren, judge yourselves in reference to this matter; and try your love to God by the measure of your compassion to his benighted people : and never think that your own souls are right before God, till you have learned to pity, and pray for, and to seek the salvation of, " the lost sheep of the House of Israel."] 1. How « Jer. xxix. 18. ver. 19. «ver.28, 51. "^ ib. 208 ROMANS, XI. 11, 12. [938. 2. How should we fear and tremble for ourselves! [Highly favoured as the Jews once were, they are now outcasts from God, and monviments of his j ust vengeance : and, if we abuse our privileges, a similar fate awaits us also. " If God spared not the natural branches," says the Apostle, " take heed lest he also spare not thee'." It was " for their unbelief that they were broken off: and it is by faith that we stand. Oh then, be not high-minded, but fear""." Fear " lest there be in you also an evil heart of unbelief in depart- ing from the living God." Do not imagine that a mere out- ward profession of Christianity is of any value : no, it is " a seeing of Him who is invisible :" a " walking by faith, and not by sight :" it is the exercise of that " faith which is the sub- stance of things hoped for, and the evidence of things not seen;" in a word, it is "a life of faith upon the Son of God, who has loved you, and given himself for you:" This, Beloved, is the life to which you are called by the Gospel : and it is by such a life that you are to " provoke the Jews to emulation ;" and, if you live not in this way, or, having begun to live thus, turn away from it, it would be better for you never to have heard the Gospel ; yea, it were better that you had been born Jews, or Heathens, and infinitely " better that you had never been born" at all.] 3. How earnestly should we labour for the con- version of the Jews ! [God has decreed that they shall be converted : and we have reason to believe that the period fixed for it in the Divine counsels is not far distant. It is a fact, tliat multi- tudes in the heathen world are expecting a change in their religion : the Mahometans and Hindoos throughout our Eastern Empire are strongly impressed with this idea: and the exertions making in every possible way for the conver- sion of the heathen world, warrant us to hope, that " their fulness" will speedily commence. At all events, " we are debtors to the Jews," and should seek to discharge our debt \ Though they are at this time " enemies for our sakes, they are still beloved for their fathers" sakes":" and if, not- withstanding their present enmity against Christ, they are beloved of God for their fathers' sakes, should they not be beloved o^us? Think how indebted we are to their fathers, to those who, at the peril of their lives, brought the glad tidings of salvation home to us : and should we not labour to recom- pense all this in acts of love to their descendants ? It is a favourite notion with many, that to attempt the conversion of the Jews is a hopeless task. But what gi'ound is there for such ' ver. 21. '^' ver. 20. " Rom. xv. 27. " ver. 28. 939.] UNSEARCHABLENESS OF GOD's WAYS. 209 such a desponding thought as this? Are tlmj farther off from God than the Gentiles were, when the Gospel was first pub- lished to them ? or is it a harder thing for God to convert tlicm than to convert 7^6 Z' God expressly tells us, that it is a work of /e,s« difficulty : " If thou wert cut out of the olive- tree, which is wild by nature, and were grafted, contrary to nature, into a good olive-tree, how much more shall these, which be the natural branches, be graffed into their own ohve tree i" ?" Despair not then of doing them good ; but exert yourselves in every possible way for their conversion to the faith of Christ. You are told, that " if they abide not in unbelief, they shall be grafted in again : for God is able to graft' them in again 'i." Seek then to convince them of the truth of Christianity, and to bring them to the knowledge and love of their Messiah. If you desire only the conversion of the Gentile world, you should begin with the Jews; be- cause it is the fulness of the Jews that is to operate on the Gentiles, and to eftect, as it were, among the7n, " a resurrec- tion from the dead '," But it is for God's sake, whose people they are; and for Christ's sake, who bought them with his blood ; and for your own sake, who must give an account of the talents entrusted to your care, that I call upon you to be workers together with God in this great cause : and, if you have any sense of God's "goodness to you," seek to avert and terminate "his severity to them'."] P ver. 24. "J ver. 23. ' ver. 15. ' ver. 22. with 2 Cor. ii. 16. DCCCCXXXIX. THE UNSEARCHABLENESS OF GOD's WAYS. Rom. xi. 33. 0 the depth of the riches both of the wisdom a?id knowledge of God I how unsearchable are his judgments^ and his ways pastjinding out ! ON whatever side we look, we are surrounded with mysteries ; yea, we are a mystery to ourselves. The works of creation, and providence, and redemp- tion, are all mysterious; and the more we know of them, the more we shall be disposed to exclaim, "O the depths !" Perhaps no one of the Children of men ever had so deep an insight into the great mysteries of the Gospel as the apostle Paul : yet, when he had unravelled them in a way that no other man ever did, he was constrained to ackuowledge, that there VOL. IX. p were 210 ROMANS, XI. 33. [939. were in the Gospel, treasures unexplored, and mines unsearchable, and riches of wisdom that far sur- passed the conceptions of any finite intelligence. This is a truth which we ought to be well acquainted with : for, till we are made sensible of it, we shall never regard the Gospel with that reverence and admiration which ought ever to exist in our minds towards it. Let us then contemplate the unsearch- ableness of God's "judgments," that is, of the means he has appointed for our salvation, and the incomprehensibility of his ** ways," by which he dispenses that salvation to fallen man. He is altogether incomprehensible, I. In the way he has provided for the salvation of men — Consider, 1. His sending his only dear Son to be the Surety and Substitute of fallen man — [From having been early instructed in that great mystery, the incarnation of the Son of God, we hear of it without emotion : but when we contemplate, that the Creator of heaven and earth became a creature, in the likeness of sinful flesh ; that in order to his being formed immaculate, he was born of a pure Virgin through the operation of the Holy Ghost; and that, being so born, he did actually become a curse for us, and " bear our iniquities in his own body on the tree ;" we are lost in wonder. We are not only at a loss to comprehend it, but seem as if we could not believe it ; so strange, so almost impossible, does it appear : and if it were not confirmed in such a way that it is impossible to withhold our belief, we should be ready to account it blasphemy to assert svich a fact, and madness to believe it. But the fact is so : and as, at the first revelation of it, it filled all heaven with wonder, so will it do to all eternity : " the height and depth and length and breadth of the love" displayed in it, will never be explored.] 2. His saving men by a righteousness not their Own — [This seems no less unsearchable than the former. Sup- posing that God had sent his Son to expiate our guilt, we should at least expect that he would require man to work out a righteousness for himself, and to obtain salvation by his obedience to the law. But, blessed be his name ! he haS not 939.1 UNSEARCHABLENESS OF GODS WAYS. 211 not required any such thing. He requires men indeed to be righteous, and to obey his law : nor will he save any man who does not in these respects endeavour to fulfil his will. But he does not require man to fulfil his law, in order to work out a righteousness whereby he may be justified: on the contrary, he requires men to renounce all dependence (>u their own righteousness, and to seek for acceptance solely through the Righteousness of Christ. A perfect nghteous- ness of our own we could not have: and therefore God sent his own Son to obey the precepts ot the law, as we 1 as to suffer its penalties, and by his own obedience unto death to - bring in an everlasting righteousness, ''which should be untoaU, and upon all, them that believe. Thus the vies sin- ner in the universe, the very instant he truly believes in Christ, becomes possessed of a righteousness commensumte with the utmost demands of God's perfect law, a ^'g/^teousness, m which he stands before God without spot or blemish. How wonderful is this ! how inconceivable to any finite capacity, that God should, I had almost said that God co^.W, appomt such a way for the restoration and salvation of fallen man .J 3 His bringing out of man's fall more glory to himself, and more good to man, than if man had never fallen — [The dishonour done to God by the fall of man was beyond all conception great: yet is the honour done to him by man's recovery infinitely greater True it is God would have been equally glorious in himself, if man had never been restored: but his perfections would never have been so dis- played in the sight of his creatures. It would never have been known that mercy constituted any part of his character, whilst it is, in reality, that perfection in which he most de- Ucrhts. Nor would his justice have appeared so awtul in the destruction of the whole human race, as it appears in inflict- ing death upon his only dear Son, when standing in the place of sinners. But suppose that m<.cy might have ^ee^ exer- cised towards sinners in some other way; how ^onV\ justice have borne any part in their salvation? But now justice is as much engaged on the side of a believing penitent as meixy kse f; andlhe penitent, whilst he intreats God to be merc^ul to lihnself, may intreat him also to hejiist to his Beloved Son who paid the full price for his redemption : yes, he may hope in the very justice of God, who is ''a J- .^^d and a Sa- viour," and can be -just, and yet the justifier of all them that believe." What an inscrutable mystery is here! But we must notice also the good that accrues to man. Suppose man had never fallen, he would have l^^cl b a a creature's righteousness, and consequently a ^e-'^^'^^^;" X^^^^^^ 212 ROMANS, XI. 33. [939. portioned to it : but now the Believer has the righteousness of the Creator himself, even the Lord Jesus Christ, who is " made righteousness unto us," and is therefore " called. The Lord our Righteousness." I may add too, that the Be- liever is actually more safe, than Adam was in Paradise. Adam had his own safety, and that of all his posterity, com- mitted to his hands : and what the event was, we know by bitter experience. But God has now committed his chosen people into the hands of his own Son, that he may redeem them by his blood, sanctify them by his Spirit, and " pre- serve them blameless unto his heavenly kingdom." Now Jesus himself tells us, that " of those who were given him, he lost none," nor ever would lose one ; for that " none ever could, or ever should, pluck them out of his hands." The Father has no longer trusted us, so to speak, with our own destinies : he has treasured up our life and strength in Christ Jesus : " our life is hid with Christ in God :" and because Christ himself is our life, we, at his appearing, shall appear with him in glory," Say, now. Brethren, whether " these judgments be not in- deed unsearchable, and these ways past finding out?" ] Gtorious as that part of our subject is, we leave it, in order to mark the mysteriousness of God's dealinos with men, II. In the way in which he imparts that salvation to them — And here we would notice his conduct, 1 . Towards the world at large — \ [This is the point to which St. Paul in our text more especially refers : he has throughout the whole chapter ex- patiated upon the rejection of the Jews, the calling of the Gentiles, and the final restoration of the Jews themselves : and from the view of those mysterious dispensations he is led to make the exclamation before us. Consider then these points. Consider his first separating to himself a people in the person of Abraham, who was an idolater, like all the rest of the world. Yet he took not all of his seed ; but only . the seed of Isaac, excluding Ishmael from all participation of the promised blessings. Yet neither did he take all of Isaac's seed ; but rejected Esau, the elder, and took Jacob, the younger ; and that too by a special order, " whilst they were yet in their mother's womb, and consequently could have done neither good nor evil." Is there nothing wonderful in this? Who could have conceived that God should vouchsafe such mercy to any ; or that, vouchsafing it, he should dispense it in so sovereign 939.] UX&EAllCHABLENESS OF god's WAYS. 2l3 sovereign a way ? Yet so he did ; and the fact is undeniable. In due time he muhiplied the posterity of Jacob, and brought them out of Egypt, and led them through the wilderness, and put them into possession of the Promised Land, and commvmicated to that family exclusively the means of salvation for the space of two thousand years. Here we might ask, If God was not merciful, Why did he choose any ? and if he was merciful, why for so long a period did he exclude any ? But " God's ways are in the great deep." " He giveth not account to us of any of his matters." At last, for their iniquities he cast off his chosen people ; and made the rejection of them the occashm and the means of calling in the Gentiles. Who shall explain this mystery? Who shall tell us the reasons why God acted thus ? Who shall tell us why the Gentiles were not called before; or why they were called then ; and especially why God made the fall of the Jews to be the riches of the Gentiles, and the salvation of the world? Will any one undertake to account for these things? But the dee]>est part of this mystery yet remains to be noticed. God has still purposes of love towards his rejected people, though he has cast them off almost 1800 years; and intends to make the more general awakening of the Gentiles the means of bringing back again to him the lost sheep of the House of Israel, and of engrafting them again upon their own stock, from which they have been so long broken off, and on which the Gentiles have been so long grafted in their stead : and then he will make that very restoration of the Jews the means of converting the whole world ; so that it shall be as if there were a general resvu'rection of all the Saints to live again upon the earth, all mankind being united under one head, the Lord Jesus Christ, and all constituting one fold under one Shepherd. What shall we say to these things ? M^as there not reason for Paul, in the prospect of them, to exclaim, " O the depths !" ? Truly " G od's j udgments are a great deep ^ :" *' He doeth great things and unsearchable, and marvellous things without number''."] 2. Towards individual Believers — [In reference to these also we must say, that " God's ways are not as our ways, nor his thoughts as our thoughts; but as high as the heavens are above the earth, so ai-e his w-ays above our ways, and his thoughts above our thoughts." Observe the objects of his choice: Who are they? Are they such as human reason would select ? He takes a Manasseh, who had filled Jerusalem with the blood of innocents; a Mary JNIagdalen, who had been possessed by seven devils ; a Saul, * Ps. xxxri. 6. * Job v. 9. 214 ROMANS, XI. 33. [939. a Saul, that was a proud, blaspheming, cruel, blood-thirsty persecutor ; and he leaves the young man, who, in his own opinion at least, had kept all God's commandments from his youth up : yes, publicans and harlots were admitted into his kingdom freely and in Vcist multitudes, whilst the Scribes and Pharisees were given over to final obduracy. What shall we say to this ? The fact is unquestionable ; and we can only say, as our Lord did in the contemplation of this great mystery, ** Even so. Father, for so it seemed good in thy sight." Mark farther, the ynanner iw vj/dch he calls them to himself. Some he calls with terror, as the jailor; and others with the gentle drawings of his love, as Nathanael : some by the in- strumentality of his Ministers ; and others by the secret ope- rations of his Spirit, without the intervention of any outward means : some suddenly, as Matthew ; others gradually, as Apollos : some in early life, at the third or fourth hour ; and others on a dying bed, at the eleventh hour. His mode of completing in them the good iv ark must also be noticed. Some he leads through deep waters, as David ; whilst others have comparatively a smooth and easy passage : some, like Peter, are suffered to fall into grievous sins ; whilst others, like Paul, persevere in an unblemished course even to the end. In all these things the sovereignty of God is most conspi- cuously displayed: and St. Paul has a peculiar reference to that in the exclamation before us. He asks, " Who hath first given to the Lord?" Who has laid him under any obli- gation to confer his blessings upon him ? If any such person can be found, let him come and prefer his claim ; and I pledge myself, says he, that " it shall be recompensed unto him again." And then he goes on to declare, that God, as a mighty Sovereign, does every thing purely of his own will, and for his own glory : for that " of him, (as the Author,) and through him, (as the Disposer,) and to him, (as the End,) are all things : and that to him must all the glory be given for ever and ever^" Such are God's judgments, and such his ways : but " how little a poi'tion of him is known''!" This however we must say, that though " clouds and darkness are round about him, righteousness and judgment are the basis of his throne."] See then from hence, 1 . What is the proper posture of a sinner's mind — [We should not presume to sit in judgment upon God, arraigning either the declarations of his word, or the dispen- sations of his providence. What know we either of the one or of the other ? " We were but of yesterday, and know nothing :" •^ver. 35, 36. ^ Job xxvi. 14. 939.] VNSEARCHABLENESS OF G0D*8 WAYS. 215 nothing : " and " if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know*." We are not to imagine, that, because there are many things in God's word above our abiUty to comprehend, they are therefore not true ; or that, because in his providence there are many things which we cannot account for, they are therefore not good. We should remember, tliat the wisdom of man is fooHshness with God ; and that " though vain man would be wise, he is born like a wild ass's coltV Let a sense of our extreme ignorance then lead us to a meek submission to our God ; and let us, whenever difficulties occur, satisfy ourselves with this reflection, that " what we know not now, we shall know hereafter."] 2. What is the truest felicity, both of saints and angels — [To search into the great mystery of godUness is right, provided we do it with humility and godly fear. And, if we look to God to teach us, *' he will by his Spirit shew us, \vhat no unassisted eye ever saw, or ear heard, or heart con- ceived." Yes, He will teach us " the deep things of God :" he will exhibit to our view " the unsearchable riches of Christ," and give us an insight into that mystery of a crucified Saviour, ** in which are hid all the treasures of wisdom and knowledge." What do we suppose were the feehngs of the Apostle, when, from a view of the unsearchableness of God's judgments, he cried out " O the depths ! " Can we conceive d. sublimer joy than he at that time experienced ? The angels are constantly employed just as he was at that time. We are expressly told, that they are " always desiring to look into" the great mysteries of Redemption ; and, no doubt, from every discovery they make, their joy is exceedingly enhanced. We cannot doubt but that the felicity of the saints in glory will very principally consist in this, in admiring and adoring those dispensations of grace and mercy, which here they so superficially beheld, but which then will be more fully un- folded to their view. Let this then, Brethren, be your employment now : it will be a heaven upon earth : and the more enlarged are your discoveries of your Redeemer's glory here, the more will you be prepared and fitted for the enjoy- ment of it in a better world.] • 1 Cor. viii. 2. ' Job xi. 14. 216 ROMANS, XII. 1. [940.^ DCCCCXL. DEVOTEDNESS TO GOD RECOMMENDED. Rom. xii. 1. I beseech you therefore, Ireihren, by the mercies of God, that ye present your bodies a liohig sacrifice, holy^ acceptable unto God, jxdiich is your reasonable service. THE end of all true religion is, to bring men to God. From him they have fallen, and to him must they be restored. Whatever instructions have not this object in view, are of small value. The Gospel itself would be an empty speculation, if it did not teach us to hope for some practical effects. There are some who would separate principle from practice: but not so the apostle Paul : he expected not fruit indeed without a root ; nor hoped to raise an edifice, without laying a foundation : but, when his founda- tion was firmly laid, he deferred not to build upon it. In all the preceding part of this epistle he has shewn how sinners are to find acceptance with God ; and has proved the sovereignty of God in the disposal of his blessings. But, having finished his argument, he does not leave us there; he goes on. to shew the practical effects of his principles ; and urges us, from the consideration of all Gods mercies, to devote our- selves unreservedly to his service. That we may enter fully into the exhortation before us, we shall consider, 1. The duty to which we are exhorted — - There is in the words before us an evident allusion to the sacrifices that were offered under the law. The victims were brought to the door of the taber- nacle of the congregation, and were there slain ; and their bodies were disposed of according to the par- ticular directions given in the law, as suited to the occasions on which the offerings were made ; some being wholly burnt upon the altar, and others partly burnt, and partly eaten by those who ministered before the Lord. In reference to these, we are required to "present our bodies (which is here put for our whole selves) a living sacrifice unto the Lord;" 940.] DEVOTEDXESS TO GOD RECOMMEN'DED. 217 Lord ;" that is, we should, with the full concurrence of our inmost souls, devote ourselves to God, 1 . To fulfil his will— [We must not strain a metaphor too far. The sacrifices under the law were intended to make atonement for sin : but this is no part of our office; Christ, our fjreat Sacrifice, having, by his own body once offered, made a full, perfect, and suffi- cient satisfaction for the sins of tlie whole world. It is only as far as the victim was surrendered entirely to God, that the metaphor is applicable to us : and in this view it is frequently used ; the whole liody of Believers being themselves an offer- ing to the Lord *, and " a spiritual priesthood also, to oflTer up spiritual sacrifices, acceptable to God by Jesus Christ "'''." Hear then to what an extent we are to be given up to God : May " the very God of peace," says the Apostle, ** sanctify you wholly : and I pray God, your whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ ^" No part of us should be luider the dominion of any other lord : but " as we have for- merly yielded both the members of our bodies and the facul- ties of our souls, as instruments of unrighteousness unto sin, we must henceforth yield them wholly unto God, as those that are alive unto God^" Every sin, of whatever kind, must be mortified ; and every grace, however difficult and self-denying, be brought into habitual exercise ] 2. To be disposed of for his glory — [If God call for our whole persons, as it were, to be con- sumed by fire upon his altar, we must not draw back; but must say with the Apostle, " I am ready, not only to be bound, but also to die, for the Lord's sake." So fcU' from reffardincr such an event with dread, we should rather consider it as our highest honovu'. Thus it was that Paul viewed it : " If," says he, " I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all : do ye also joy and rejoice with me*^:" for, so far am I from i-egarding such an event as a matter of condolence, that I look upon it as a fit subject for mutual congratulations, I mean not that such an end is to be sought for by us ; but it is cheerfully to be submitted to, if God in his providence should call us to it. We should regard sufferings for Christ's sake v.ith a holy indifference, " desiring only that Christ should be magnified in our bodies, whether by life or death ^" Of course, all minor sacrifices of property, or reputation, or liberty, arc to be welcomed by us, and glori- fied in, as means of honouring and glorifying our incarnate God. ' Rom. XV. 16. " 1 Pet. ii. 5. * 1 Thess. v. 23. • Rom, vi. 12, 13, 19. '' Phil. ii. 17, 18. 'Phil, i. 20. 218 ROMANS, XII. 1. [940. God ^. In a word, " we should neither live to ourselves, nor die unto ourselves ; but live and die unto God only ; so that, both living and dying, we may be the Lord's ^."] But let us mark more particularly the beauty and emphasis of, II. The exhortation itself — St. Paul presses upon us the performance of this duty, 1. From the obligations we owe to God — [In all the preceding part of this epistle, St. Paul has been unfolding the great mystery of Redemption as wrought out for us by the Lord Jesus Christ, and as applied to us by the Spirit, according to the eternal counsels of the Father. By the consideration of these "mercies" he urges us to give up ourselves to God. It was for this very end that these mer- cies were vouchsafed to us. Wherefore did our blessed Sa- viour " give himself for us ?" Was it i)ot " to redeem us from all iniquity, and to purify unto himself a peculiar people zealous of good works ?" And to what did the Father " pre- destinate us, but to be conformed to the image of his Son ?" Let these ends then be answered in us : and let us remember, that, "having been bought with a price, we are not our own; but are bound to glorify God with our bodies and our spirits, which are his^"] 2. From the nature of the service itself — [It is good in itself. — " God calls us not unto unclean- ness, but to holiness." He says, " Be ye holy ; for I am holy." The sacrifices under the law were to be without spot or blemish : and such also are we to be : " We should pre- sent ourselves a living sacrifice, holy." True it is, that till we are renewed by the Holy Spirit we cannot be holy : but it is equally true, that, when we come to the Lord Jesus Christ aright, he will give us his Holy Spirit, by whom we shall be "created after God in righteousness and true holiness," and " be changed'into Christ's image, from glory to glory." It is also " acceptable to God." — Nothing in the universe is so pleasing to him as a broken and contrite heart. As for all the legal sacrifices, he had no delight in them, any farther than they typified the Lord Jesus, and were offered with a reference to him. They were even odious to him, when presented by ungodly worshippers, who relied on them for acceptance, whilst they lived in wilful sin'. A heart filled with gratitude to him, and devoted to his service, was " more than ^ 1 Pet. iv. 12—14. f Rom. xiv. 7, 8. "" 1 Cor. vi. 20. ♦ Isai. i. 11— 1 4-. 940.] DEVOTEDNESS TO GOD RECOMMENDED. 219 than thousands of rams or ten thousands of rivers of oil'': and every act of obedience proceeding from faith and love, is in his sight the most acceptable tribute that can possibly be offered'. It is also most worthy of a rational Being. — Any service short of an entire surrender of the soul to God is irrational and absurd. How can it possibly be, that the heart-searching God should approve of formal and hypocritical services I If he had no delight in the blood of bulls and of goats, how can we suppose that he should have pleasure in lying words, and hypocritical professions ! But in the surrender of the soul to him, there is something that commends itself to the judgment of every considerate mind. True, we cannot add to his glory or happiness by any thing that we can do : but still we may employ for him the bodies he has created, and the souls he has redeemed : and in so doing, we render him the best service of which our nature is capable ; and shall assuredly receive from him at last that token of his approbation, " Well done, good and faithful servant."] Application — [Let me now. Brethren, after the Apostle's example, ad- dress you in the language of intreaty. We might, as standing in the place of Almighty God, command you: but for love sake we rather " beseech you." O consider what mercies you have received at God's hand, and are yet hoping to re- ceive, through the sacrifice of his only dear Son Think too how reasonable is the service to which we call you; how profitable to you, and how pleasing to God We intreat you not to withhold it : we intreat you not to defer it another hour. If indeed you can prove it unreasonable, or unprofitable, or unacceptable to God, we are content £hat you shall reject it as folly, and decry it as enthusiasm: but if you cannot find one substantial objection against it, or one reasonable excuse for declining it, then, we beseech you, act as becomes persons already on the brink and precipice of eternity, and speedily to stand at the judgment-seat of Christ. Give yourselves up to Him who bought you with his blood : give yourselves to him, to be saved in his appointed way, and to glorify him in every situation which you may be called to fill. If he calls you to act for him, " whatsoever your hand findeth to do, do it with all your might :" and if to suffer for him, " rejoice that you are counted worthy to suffer for his sake." Thus shall the end of all God's mercies to you be duly answered, and his glory be advanced in your everlasting salvation.] " Mic. vi. 6—8. ' Ps. I. 9—14-. Heb. xiii. 15, 16. 220 ROMANS, XII. 4 — 8. [941. DCCCCXLI. CHRISTIANS ARE ALL MEMBERS OF ONE BODY. Rom. xii. 4 — 8. As we have many members in one hody, ani all members have not the same office; so we, being many, are one body in Christ, and every one viembers one of another . Having then gijts, differing according to the grace that is given to vs, ■whether prop lie cij, let us prophesy according to the proportion of faith ; or ministry, let us wait onour ministering ; or he that tencheth, on teaching ■ or he that exhort efh, on exhortation: he that giveth, lei him do it with simplici y ; he that ruleihy with diligence; he that sheweth mercy, with clieerfulness. , TO have the mind well instructed in religious prin- ciples, is good : but we must never forget that the end of principle is practice ; and that all the know- ledge, whether of men or angels, will be of no ser- vice, if it do not operate to the renovation of our souls after the Divine image. Hence St. Paul, hav- ing established with irresistible force all the funda- mental doctrines of the Gospel, proceeds to urge upon the Church at Rome a practical improvement of them. The first improvement of them is, to sur- render up ourselves unfeignedly and unreservedly to God in a way of devout affection. The next is, to employ ourselves diligently for him in every office whereby we can benefit his Church and people. To the former of these the Apostle calls us in the first verse of this chapter : and to the latter, in the words w^hich we have just read. But to this latter we are yet further called by the relation which we bear to the Church of God, whereof we are members: and in this view it is inculcated by the Apostle in our text. Let us then consider, 1. The relation which we bear to one another — As descendants of Adam, we are all members of one family, of which God is the universal Parent : but, as the redeemed of the Lord, we are brought into the nearest union with Christ, so as to be mem- bers of his body, and consequently to be " members also one of another." To elucidate more fully this important truth, we will distinctly notice, J. Our 941.] CHRISTIANS ARE MEMBERS or ONE UODT. 221 1. Our general connexion — [All true Christians are parts of one great whole, even as the different nienil)ers of our corporeal body are. All have their appro])riate sphere of action, and ought to fuliil the peculiar duties for which they are fitted. Those who have a higher office in this mystical body have no ground for pride, seeing that " they have nothing which they have not received ;"' their place in the body, and their faculties, having been fore-ordained and given by llini " who divideth to every man sevei*ally as he will^" On the other hand, they who have the lowest office have no reason for discontent : for they, in their place, are as necessary to the perfection of the whole, as any other member whatever. If they have a lower office than others, they have comparatively less responsibility : and, if they discharge their office conscientiously for the good of the whole and the glory of God, their improvement of their one talent will as certainly be acknowledged and rcAvarded by God, as the improvement M'hich others may make of their ten talents.] 1. Our mutual dependence — [No man is independent : no man is sufficient for his own welfare: no man can say to any other, I have no need of you^ Every one is in want of many things that must be sup- plied by others : the eye needs the foot, as much as the foot needs the eye. No member possesses any thing for itself alone : the eye sees not for itself, nor does the ear hear for itself: it is for the whole that every member's faculties are given; and for the vrhole must be employed. If any member be afflicted, all the rest must sympathize with it, and admi- nister to it : and if any member be particularly benefited, all the others must be partakers of its joy. Every one must con- sider the concerns of others as its own*^: nor must anyone draw back from the most self-denying offices for the good of others. Is a hand bruised ? the feet, the eye, the tongue, the ear, must all exert their respective talents to j^rocure relief. None must refuse to do what in him lies for tJie good of the others. The same members that now put forth their powers for the relief of one that is aflFlicted, may soon need from it a return of the same kind offices : and if any should say, I will give myself no trouble about this afflicted member, he will soon be made to see, that, by producing a schism in the body, he does the greatest injury to himself; it being impossible either to impart, or to withhold, the required assistance, with- out participating in the effects of its own conduct.] 3. Our •1 Cor. xii. 4— 11. '" ib. ver. U— 25. ' ib. ver. 25, 26. with Phil. ii. i. 222 ROMANS, XII. 4 — 8. [941. 3. Our individual interest — [The interest of every individual member is, to get its own powers invigorated and enlarged. The more penetrating the eye, or the more expert the hand, the more it will be able to advance the good of the whole. Now every member of the Church being united unto Christ as his living Head, he should seek from Christ such gracious communications as may fit him more for the discharge of every office to which he is called. Whatever situation the member may hold in the body, its duty, and its interest also, is the same. It will not be advanced by intruding into the offices of another, but by fulfilling its own, and getting a greater measure of activity and vigour in the discharge of them. In truth, each is advanced only in proportion as it contributes to the welfare of others. The feet, whilst keeping the whole body in health, enjoy health themselves : the hands, whilst they procure sus- tenance for the whole body, are themselves sustained : and in seeking the good of the whole, each advances most the glory of that blessed Saviour, whose members they are'\ The Saviour's glory and the welfare of the Church are so identi- fied, that they cannot be separated from each other ^ Thus we see the truth and propriety of the comparison in our text : for as all the members of our body are united to the head, and to each other by the head ; as they also receive life and nourishment from the head, and act in subserviency to it and by its direction ; and finally, as they all have precisely the same interests, and have a perfect communion with each other in all that relates to their welfare ; so it is with the Church of God : all are united to Christ by faith : all, by vir- tue of their union with him, are united with each other in him : all have their separate endowments for the good of the whole : all should look upon each other as members of their own body, as much as his hands or feet are : and all should feel with, and act for, every other member, precisely as for himself. O that this our relation to Christ and to each other were felt and realized among the saints of every communion under heaven !] But our view of this relation M^ill answer no good end, unless we attend to, II. The duties arising from it — The offices mentioned in our text, were, if not wholly, yet in a measure distinct, in the Apostolic age. There were two great leading offices; the "prophe- sying," or preaching of the word of God f; and "mi- nistering" •^ 1 Cor. X. 24. f ib. ver. 27. with Eph. iv. 1.5, 16. ' So the word frequently means; and does not necessarily include yniraculous gifts. 1 Thess. v. 20. 941.] CHRISTIANS ARE MEMBERS OF ONE BODY. 223 nistering" to the temporal necessities of the Church, as the Deacons did^. Under these two classes all the remainder may be arranged. Connected with those who prophesied were those also who " taught" and ** exhorted :" and connected with the Deacons' office were those who " ruled," or superintended the temporal concerns of the Church, ** giving," and dis- pensing its alms, and " shewing mercy" to those whose afflictions called for more than ordinary tenderness and compassion. But it is obvious that these various offices, even admitting that some of them were in the first instance associated with miraculous po\vers, are, in substance, of perpetual use and authority in the Church of Christ : there must still be persons to administer both spiritual instruction and temporal re- lief ; and in many instances, the offices are most ad- vantageously united. Without entering into any minute distinctions of this kind, we will content ourselves with saying in general, that, whatever station any of us hold in the Church of Christ, or whatever office we be called to execute, we should execute it, 1. With care and diligence — [Certainly " prophesying," or preaching the word of God, ought to be prosecuted with all imaginable care and diligence. We should, as " stewards of the mysteries of God," admini- ter to every one his portion in due season. We should " give attention to reading, to exhortation, to doctrine," " that so we may save both oiu-selves and them that hear us." We should "take heed to our Ministry that we fulfil it." In like manner, if we perform any other office, visiting the sick, instructing the ignorant, relieving the necessitous, we should bestow much attention on the work, to execute it most for the benefit of the Church and the glory of God. It requires no small care to act so as most to counteract the effect of prejudice, and to render our efforts most beneficial to those for whom they are used. \^ e must take care " not to let our good be evil spoken of, and not to defeat by imprudence what, by a due attention to times and circumstances, might have been ad- vantageously accomplished''."] 2. With patience and perseverance — [We must expect to meet with difficulties in every service which « The Greek word shews this. *■ Matt. vii. 6. 224 ROMANS, XII. 4 8. [941. which v/e are called to perform. But we must not be discouraged by them. We must go forward, like St. Paul, " not moved by any trials," " nor counting our lives dear to us," if we be called to sacrifice them in the way of duty. Whatever we may meet with, we nuist " not faint or be weary in well doing," but, " by patient continuance in it," ap- prove ourselves faithful unto death. Sometimes the difficul- ties will arise from one quarter, and sometimes from another: sometimes they will assume the garb of humility, and make us pretend unfitness for the work we have undertaken. But we must guard against this delusion : it may be true enough, that v/e are vmfit ; Ijut that unfitness may proceed from our own sloth and want of spirituality ; in which case it is not an excuse for us, but an aggravation of our guilt. We should rise to the occasion : " If the axe be blunt, we should put to the more strength':" and if we feel ourselves beginning to faint, we mustintreat of God to " strengthen us with might in our in- ward man," and to " give us always all-sufficiency in all things." We do not mean by this to encourage any to undertake offices for which they are altogether unfit ; but to guard you against " putting your hand to the plough, and looking back again :" for " if any man draw back, my soul, says God, shall have no pleasure in him." Possibly a M'ant of success may be pleaded by us as an excuse : but that is no excuse. If, like Hosea, we were to labour for seventy years with little apparent benefit, it would be no reason for abandoning the Lord's work. " To plant and water," is our part ; " to give the increase," is God's : and whether we have any success or not, our duty is the same, both to Christ our Head, and to all the members of his body. It should be sufficient for us to know, that we have laboured to do the will of God. If we see the fruit of our labours, well; we have reason to be thankful for it : but, if not, then we must be satisfied with the assurance, that, " though Israel be not gathered, yet shall God be glorious," yea, and our reward also shall be equally great : for " every man shall receive," not according to his success, but " according to his own labour V] 3. With love and cheerfulness — [We must do *' nothing grudgingly or of necessity ; for God loveth in all things a cheerful giver." It may be that the conduct of those vvhose benefit we seek, may be less amiable than might be wished. In every department, whe- ther the more public one of preachers, or the more private one of visiting the sick, we may find much perverseness and ingratitude. But our delight must be in our work : we must enter upon it readily, and perform it cheerfully ; and heap coals ' * Eocl. X. 10. J 1 Cor. iii. 8. 942.] CHRISTIAN DUTIES TO GOD AND MAN. 225 coals of fire on the heads of those who render evil for good. By kindness we may remove prejudice and conciliate regard: and by a want of it we may defeat our own most benevolent purposes. Study then a suavity of manner: if called to *' speak the truth," speak it " in love ;" and, as the Apostle says, " Let all your things be done with charity." If it be said, that to practise this is difficult : true, it is so ; yea, and impossible to those who know not their relation to Christ, and to one another : but to those who look to Christ as their living Head, and who receive out of his fulness, no- thing is impossible : " Through Christ strengthening us we can do all things." Nor, if we regard our brother as a mem- ber of our own body, shall we find this so difficult : for who ever was backward to assuage his own pains, or reUeve his own necessities ? If, moreover, we consider the Lord Jesus Christ himself as relieved in the relief conferred on his dis- tressed members, shall we then need any stimulus to exer- tion? No: it will be our joy to perform towards him every office of love. Thus think ye then, and thus act ; and know, that " not even a cup of cold water shall lose its reward."] DCCCCXLII. CHRISTIAN DUTIES TO GOD AND MAN EXPLAINED. Rom. xii. 9 — 12. Abhor that which is evil; cleave to that ivhich is good. Be kindly affectionate one to another in brotherly love ; in honour preferring one another : not slot/if'vl in busi- ness ; fervent in spirit ; serving the Lord : rejoicing in hope ; patient in tribulation j continuing instant in prayer. THAT men, who wallow in all manner of unclean- ness, should not like to hear the precepts of religion, is easy to be accounted for : but that persons pro- fessing godliness should be averse to them, is sur- prising. Yet it is a fact, that many, whose lives, as far as we can see, are moral, pour contempt upon moral instructions, as having no part in Evangelical religion. But these persons are directly at issue with that Apostle, whom they most exalt, and whom, in other respects, they affect to follow. Who is more diffuse, who more minute, than the apostle Paul, in the instructions which he gives respecting Christian duties? Let us attend to those which are here inculcated. If we took them singly, every one VOL. IX. Q of 226 ROMANS, XII. 9— 12. [942. of them would furnish matter for a separate dis- course : but, as the Apostle has united them so closely together, we prefer taking them in their accumulated state ; because, if by means of it we lose somewhat in point of distinctness, that loss will be more than supplied by the light which they will mutually reflect on each other, and the force that will be derived from a combination of them all. The Apostle here states the Christian's duties, I. In general — [We must " abhor that which is evil, and cleave to that which is good." The strength of these expressions deservea particular attention. Had we been told to avoid what was evil, and to practise what was good, it would have been suf- ficient for the regulation of our outward conduct. But re- ligion is, to engage the heart ; and is to rectify, not merely our acts, but our habits, our disposition.s, our tasle\ Sin must be hateful to us : and not gross sin only, but all sin without exception. It is not merely to be formidable to us on account of its penal consequences, but hateful on account of its odious qualities. As " God is of purer eyes than to behold iniquity," so are we to be of purer hearts than to regard it with any other feeling than that of utter "abhor- rence." God calls it " that abominable thing which his soul hateth :" and in precisely the same light should we view it. The circumstance of its being common, or fashionable, or profitable, or pleasant, should make no difierence in our feel-.. ings towards it ; nor should we be at all more reconciled to it, because the world choose to call it venial. Every devia- tion from God's holy law, every opposition to his revealed will, we should consider as debasing, defiling, damning ; and every temptadon to depart so much as an hair's breadth from the perfect line of rectitude, we should resist even unto bloovl : " We should resist unto blood, striving against sin ''." In like manner, and to a like extent, we must " cleave unto that which is good," or, as the word imports, be glued unto if^. The effect of glue is to unite things together with such a degree of tenacity, that they cannot afterwards be sepa- rated. Now in this way should our souls, when once brought into contact v.ith good, adhere to it, and form with it an indissoluble union. Whether it be good principles or good practice that we are called to embrace, we must never afterwards let them go : " We must buy the truth and sell it not." * Rom. viii. 5. (p^ovova-iv. ^ Heb. xii. 4. =* KoXXaiiiivcii, aggluminali. Beza. 942.] CHRIST! AX DUTIES TO (iOD AND :\IA\. 227 not." Whatever force be used to separate us from the thing which is really good, we must be firm and unmoved. If, like the Hebrew Youths, we be menaced with a fiery fur- nace, we must be stedfast to our purpose, " not counting our lives dear to us, so that we may Ijut fulfil the Mill of God, and finish our course with joy''." To every one who would draw us from the path of duty, we must make this reply, " Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but do what we know to be his will«."] The Apostle, having thus briefly declared our duty in general terms, proceeds to speak of it, II. In a more specific manner — Of those which he particularizes we shall be called to notice three ; namely, the duties, 1. Of kindness — [Here again the language is such as God alone could inspire. Such a sentiment as is here expressed, we are well persuaded, never entered into the mind of an uninspired man : nor do we conceive that it can be expressed with equal brevity and elegance in any other language under heaven. Parents instinctively feel a most tender affection for their offspring. Even the brute creation are penetrated with it perhaps as strongly as the human kind. It arises out of the relation in which they stand to the object of their regards. Now such an attachment we should feel towards all the members of Christ's mystical body : yea, we should not merely feel it, as from instinct, but cult'wate it from principle ^^. But, inasmuch as this may be only, as it were, an aninial feeling, we nmst have it tenipered and refined " with brotherly love." In bro- therly love there is an union proceeding from a corre- spondence of mind, and a reciprocation of good oflices and kind returns : and this feeling united with the former, knits together the hearts of men in a way that cannot be expressed, nor indeed conceived by any, who are not themselves the sub- jects of it. It exists not in nature : it is produced only by grace : but, wherever it does exist, it raises the object so high in our estimation, that we seem to ourselves low in com- parison of him ; and, consequently, it makes us " prefer him in honour before ourselves." This sentiment is always nmtuid : each party casts a veil over the defects of the other, and views ,only his excellencies ; whilst, on the other hand, he is slow to •admire his own virtues, and intent rather on humbling himself for his faults. This disposition, I say, Believers cultivate towards '* Acts XX. 21. ' .Vet:, iv. 19, 20. *■* :pixi^o^yot. 228 ROMANS, XII. 9 — 12. [942. towards all who are of the household of faith ; and all of them thus meeting together upon the same ground, " each esteems the other better than himself V Now then we call upon you, Brethren, to shew forth this fruit of the grace ye have received. This is the kind of love, and this the measure, which you are to manifest towards all the children of God : and in proportion only as you manifest it, have you any evidence that you belong to Christ ^. " If you love him that begat, you cannot but love those who are begotten of him."] 2. Of diligence — [Religion is not a sentimental feeling only, but a practical and influential power. It produces energy and activity in every soul in which it resides. It regards sloth as one of its most destructive adversaries ; and maintains against it an in- cessant warfare. Believer, hear your duty in relation to this important matter : You must " not be slothful in business, but fervent in spirit, serving the Lord." Whatever be the office which you have to perform, it is assigned you by the Lord Jesus Christ, whose servant you are : and you must address yourself to it with an energy of mind, putting forth all your vigour, to execute it as speedily and as completely as you can. You must shake off sloth and listlessness ; ever re- membering, that " he who is slothful in his work is brother to him that is a great waster." It is wisely ordained of God, that " the idle soul shall suffer hunger, but that the diligent hand shall make rich." " Whatever therefore your hand findeth to do, do it with all your might." The consideration, that in all that you are called to do you serve the Lord Christ, should be a constant stimulus to your mind. This is particu- larly and strongly set forth by the Apostle in relation to servants ^ and it applies equally to every person under heaven. Oh, contemplate that passage in reference to your- selves, and to all the duties of your place and station : and, whether you have received more or less to trade with, labour to improve it to the utmost before the day of reckoning shall arrive. But bear in mind, that your diligence will then only be regarded as a service done to Christ, when you act from an immediate regard to his authority, and with a special view to his glory.] 3. Of constancy — [In your endeavours to serve the Lord, you will doubtless have to encounter many difficulties. There will be " fightings without, and fears within." But, whatever tribulation you may be ' Phil. ii. 3. ^ John xiii. S^, 35. & 1 John iii. H. '' Col. iii, 22—24-. 942.] CHRISTIAN DUTIES TO GOD AND MAN. 229 be called to suffer for the Lord's sake, you must look to the end for a sure and ample recompence of all your labours, and patiently endure whatever God may see fit to lay upon you, calling upon him continually for mercy, and for grace to help you in the time of need. This is the direction given you in our text ; you are to be " rejoicing in hope, patient in tribula- tion, continuing instant in prayer." You are " never to faint or be weary in well-doing ;" but to take the promises of God as your support ; and, in humble confidence that not one jot or tittle of them shall ever fail, you are to " hold fast the re- joicing of your hope firm unto the end." The husbandman plows in hope and sows in hope, and waits patiently for the harvest : and thus must you do. There may be many a storm, and many a blighting wind ; but yovi must commit your every care to God, and expect from him a full, a rich, a sure reward : for his unchanging promise is, that " in due season you shall reap, if you faint not." At times you will find prayer a most arduous task : there is in the heart of man a continual prone- ness to draw back from God, and to restrain prayer before him. But you must not yield to this sad propensity : you must *' continue instant in prayer ;" knowing that, " if you ask not, you cannot have ; " but if you persevere in earnest and impor- tunate supplications, you must, you cannot but, prevail ; yea, you shall be " more than conqueror over all " that can oppose your spiritual progress.] See then from hence What true religion is ; 1. How extensive in its offices ! [It comprehends the whole circle of good and evil : it prescribes a line of conduct for us in every thing that relates either to God or man : it occupies, and calls forth into action, every faculty of the soul. I-ts energies are universal, and without intermission. As reason sits at the helm, and directs the course of the natural man, being so incorporated with him, as it were, as to regulate him unsolicited and unperceived, so does religion preside in the soul of the spiritual man, and direct him in whatever relates either to time or eternity. There is nothing, either great or small, on which it does not exert an influence. O Brethren, seek to have religion en- throned in your hearts, and performing in your minds the same offices as reason executes in the minds of unconverted men. Let it be a living principle within you, regulating your every action, word, and thought] 2. How lovely in its operations ! [See religion putting Christ's yoke upon rebellious man, and "bringing his every thought into captivity to the obedience of 230 ROMAN'S, xri. 15. [943. of Christ' :" See it giving to. man the very mind of Christ ; making iiim love what Christ loves, and hate what Christ hates, and walking in all things as Christ walked : See it uniting in the bonds of tenderest love the whole family of Christ : See it stirring up every member of that family to activity in all the duties of his place and station, that none shall have any fault to find against him, or any negligence to lay to his charge : and lastly, See it bringing him into a state of habitual fellowship with his God, and a blessed foretaste of the glory that shall be revealed. Is not this good? Is not this lovely ? Yes, inexpressibly lovely is it : and if men " see not a beauty and a comeliness in it for which it is to be desired," it is because " they are blinded by the god of this world ■"." O Beloved, seek to reconmiend the Gospel, by thus imbibing its spirit, and exhibiting its efficacy in your lives. Let not your hatred of sin, or your love of holiness, be questioned for one momeftt : but press forM^ard in the habitual exercise of humble love, of unremitting diligence, and of unshaken constancy ; *' that men, seeing your good works, may glorify your Father who is in heaven."] '2 Cor. X.5. ' 2 Cor. iv. 4. DCCCCXLIII. SYMPATHY RECOMMENDED. Rom. xii. 15. Rejoice ,tv it h them thai do rejoice; and iveep ivith them that weep. AS creatures, we have many duties to perform towards our Creator : and, as members of one uni- versal family, we hare duties also towards each other. We all participate one common lot. The present state is subject to great varieties of good and evil ; and all in their turn experience occasional alternations of joy and sorrow, of elevation and de- pression. In these successive changes, we naturally look for some to sympathize with us. We expect, that they who are partakers of humanity, should feel some interest in our affairs : and, if we find no one that has a heart in unison with our own, we seem to ourselves as outcasts from the human race. Now the dispositions which we expect to find exercised towards us, we are called to exercise towards others. The joys and sorrows of others should, as it were by sympathy. 943.] SYMPATHY RECOMMENDED. 231 sympathy, be made our own : we should *' rejoice with them that rejoice, and weep with them that weep." That this grace may be more cultivated amongst us, we will endeavour to shew, I. The nature and extent of Christian sympathy — Sympathy is that feeling of the mind whereby we enter into the concerns of others as if they were our own. Not that we are to interfere with others as "busy-bodies in other men's matters;" but we should have such a friendly disposition towards them, as to participate both in their joys and sorrows, and to have corresponding emotions excited by them in our own minds. This is a duty incumbent on every Child of man : " Let no man seek his own, but every man another's wealth'' : ' And again, " Look not every man on his own things, but every man also on the things of others ^" Now, 1. There is scope for the exercise of this grace in reference to mens temporal concerns — [Are any afflicted in mind, or body, or estate ? We should he ready to act towards them as Job's friends did under his afflictions : " they met by appointment, to mourn with him and to comfort him ; and they were so overwhelmed with his sorrows, that they w^ere incapacited for any active exertions in his behalf for the space of seven days and seven nights'." This silence of theirs has been misconstrued by many, as if the time so spent had been occupied in uncharita- ble reflections, to which they dared not give vent. But those who have been conversant with scenes of woe, and have been suitably impressed by them, w^ill be at no loss to account for the effect produced : lighter sorrows would soon have called forth observations of some kind, either from the sufferer or his friends : but such overwhelming griefs as his, astonished, stupified, and silenced all : and in proportion as our sympathy is deep, will be the reverential aAve with which we shall ap- proach the sufferer, and the tender caution with which we shall address him. It may be said, that such feelings well became them, as friends of the afflicted saint ; but that it is unreasonable to look • 1 Cor. X. 24. " Fhil ii. 4. See also Heb. xiii. 3. ' Job ii. 11 — 13. 232 ROMANS, XII. 15. [934.. look for any such emotions towards a stranger, and still more towards an enemy. To this we answer, that, though friend- ship will of course heighten our feelings, and more requisite sensations will be excited in us by the sight of a suffering sainl, who is as a member of Christ's body '\ than would be called forth towards one who stood in no such relation to Christ, yet our compassion should be deep and tender towards all. The good Samaritan has shewn us how we should act towards any one, even though he should be of a nation that was hostile to us^: and David has shewn us how we should conduct ourselves towards him, even though he were our bitterest enemy : " When they were sick," says he, " my clothing was sackcloth ; and I humbled my soul with fasting : I behaved myself as though he had been my friend or bro- ther : I bowed down heavily, as one that mourneth for his mother ^" In like manner we should be prepared to rejoice with those who are brought into circumstances of a more pleasing nature. We see an example of this in the friends of Elizabeth. It was reckoned a great affliction to a woman to be barren : and such had Elizabeth been, till she was arrived at an age when she had no reasonable expectation of ever seeing her shame removed. But it pleased God in his mercy to visit her, and to give her a son in her old age : and when she was delivered of the child, her friends and relations came from every quar- ter to congratulate her on the happy event s. This was a fruit and evidence of their love: and wherever love is, it will be sure to operate in this manner : we shall not be indifferent to the happiness of others, but shall find our own augmented by every accession of happiness to others : and, if " the man who has recovered his straying sheep," or " the woman who has found her lost piece of money," call upon us for our congra- tulations ^, we shall feel real delight in the exercise and ex- pression of our most benevolent affections. Such is the disposition which we should cvdtivate towards all the sons and daughters of affliction ; for in the exercise of it we perform a most important duty towards them, as mem- bers of one common family ; and at the same time we resemble our common Parent, of whom it is said, that " his soul was grieved for the misery of Israel," and, that " he delighteth also in the prosperity of his servants."] 1. But the most urgent calls for it are in reference to mens spiritual concerns — [The joys or sorrows which arise from the things of time and sense are comparatively of little consequence : but those that ^ 1 Cor. xil. 25, 26. " Luke x. 30—37. ' Ps. xxxv, 13, 14-. * Luke i. 57, 58. " Luke xv. 4—6, 8, 9. 943.] SYMPATHY RECOMMENDED. 233 that are connected with the eternal world are of infinite im- portance. Are any of our fellow-creatures mourning by reason of their sins, which have grown up unto heaven, and are a load upon their conscience too heavy for them to bear ? How should we pant after an opportunity to make known to them the glad tidings of salvation tlirough a crucified Redeemer ; that so we may "give unto them the oil of joy for mourning, and the garment of praise for tlie spirit of heavi- ness ! " Are any in danger of being " turned away from their stedfastness ? " How should we burn with holy impatience to ascertain their state, and to " establish their hearts * ! " In a word, We should so feel with all the members of Christ's mystical body, as to be able to say with the Apostle, " ^^^ho is weak, and I am not weak? who is offended, and I burn not '' ? " Nor should our compassion be withheld from those who are insensible of their guilt and danger : on the contrary, they on this very account require it so much the more. Like Paul, we should "have continual heaviness and sorrow in our hearts for our Brethren's sake';" and, like our blessed Lord, we should weep over them, though we knew that they were just ready to imbrue their hands in our blood"". If, on the other hand, any return to their Father's house, how should we rejoice over them, and join in the pious festi- vities of prayer and praise " ! If afterwards they advance in the divine life, our joy and exultation should be proportiona- bly increased". The angels in heaven are not indifferent spectators of such events p ; and should we ? No : next to the salvation of our own souls, Ave shovdd pant after, and delight in, the spiritual welfare of all around us.] Such is the nature, and such the extent, of Christian sympathy : the value of which, how- ever, will be better seen, if we consider, II. The benefits resulting from it — It is of incalculable use, 1. To him by whom it is exercised — [The heart of man by nature is selfish : but grace ex- pands it ; and, by interesting it in the behalf of others, gives scope for the exercise of better feelings. The man whose cares and pleasures centre all in self, has his happiness ex- tremely contracted, at the same time that it is also of a low and sordid character. But the man who has learned to sympathize ' 1 Thess. iii. 5. " 2 Cor. xi. 29. ' Rom. ix. 2. "Luke xix.41. " Luke xv. 24-, 82. " 1 Thess. iii. 6-10, »' Luke XV. 7, 10. 234 ROMANS, XII. 15. [943. sympathize with others, derives pleasure from all around him, and makes all the happiness he beholds his own. The smiles of universal nature, the shining of the sun, the verdure of the fields, the cheerful aspect of the different tribes and orders of the animal creation, all diffuse a peace and serenity through his mind, and draw forth into exercise the principles of bene- volence within him. The comforts also with which the various classes of his fellow-creatures are favoured, inspire him with a sense of gratitude to the great Source of all. The accounts v/hich from time to time he hears of the wider spread of reli- gion, and the consequent augmentation of happiness in the world, fill him with joy, and stir him up to the delightful em- ployment of prayer and praise. Thus his sources of happiness are greatly multiplied, whilst the sensations of it are purified and refined. If it be said, that by sympathy with the afflicted his pains are also multiplied ; we answer, that in appearance they are so, but that in reality they are not. True it is, that many things which others behold without emotion, create within him a sensation of grief: but it must be remembered, that thei grief of sympathy does not corrode, like other grief: on the contrary, it induce's v.hat, if it did not sound too paradoxical^ wc would call, a pleasurable pain. The sigh of pity and the tear of love may, in this respect, be compared with the sighs and tears of penitential sorrow : tliey diffuse a sweetness over the mind, as being eA idences of the operation of a gracious principle, which God approves : whilst at the same time they reconcile a man to all his own personal trials, which always appear the lighter, in proportion as he is conversant with the trials of those around him. Thus the very exercise of sympathy has its own reward.] 2. To those towards whom it is exercised — [The sympathy of a friend does not at all affect the causes of sorrow ; but it most materially affects its pressure upon the mind. It is as if a person took hold of a load which almost cAished us with its weight, and bore a part of it together with us. The very opening of our griefs is itself somewhat of a relief lo a burthened soul: and the beholding of another, under the influence of love, participating with us our sorrows, and making them his own, wonderfully assuages the pain we feel. The sense we have of his kindness ope- rates as a balm to lieal our v/ounds. By the love we experi- ence, our thoughts are diverted from the troubles we endure ; and are turned for a season into the more pleasing channel of reciprocal affection, and of gratitude to a gracious God. Thus, by means of sympathy, the sorrows of the afflicted are gi'eatly lightened. On 943.] SYMPATHY RfiCOIVniEXDED. '235 On tlie other hand, tlie joys of any person are by the same means greatly increased. By every fi*esh congratula- tion, they are revived in the mind from time to time : the fire, which, for want of such stirrings, would have languished, is resuscitated ; and oil is poured, as it were, upon the flaiile. But these things are ratlier matters of experience jhah of abstract discussion : to be known and vmderstood, they must be fck] • — 3. ^o the'Cl^urch at large — [Where these amiable feelings are displayed in full force and activity, the cause of Christ is greatly promoted. The beauty and excellence of Christianity is seen. Men cannot, or will not, judge of it from its principles; but they cannot help judg- ing of it from the effects which they behold. The persons who beheld our blessed Lord at the tomb of Lazarus, were struck with his sympathy in this particular view : " When Jesus saw Mary weeping, and the Jews also weeping who came with her, he groaned in his spirit, and was troubled : and, on his coming to the grave, Jesus wept. Then said the Jews, Behold^ how he loved hhn'^r So, when persons behold Christians participating with others freely in their joys and sorrows, they are constrained to say. Behold how these Christians love one another ; yea^ and not one another: only,, but all aroimd them, strangers and enemies, as well as, friends ! The prevalence of such dispositions goes further to silence gainsayers, and to win souls, than all the most la- boured arguments of learned theories : religion speaks to them here in a language which they cannot but understand and feel.] Here, in conclusion, we cannot but observe, 1. How poor and inefficacious is the religion of the world ! [The world's religion consists almost entirely of forms, of forms without either life or ])ower. Certainly Christianity, even as professed by the world, has advanced the cause of general benevolence : bvit that benevolence extends not to the concerns of the soul. A worldly Christian can see thou- sands perishing in their sins, and not stretch out a hand to their relief, nor utter one sigh on their account : and, as for all experimental religion, whether of joy or sorrow, he derides it as the fruit of a weak or distempered imagination. The character of such persons may be seen in the elder brother in the parable, who, when solicited to join in the festivities occasioned by his brother's return, vented his spleen in un- kind reflections, both on the prodigal who had returned, and on 1 John xi. 33—36. 236 ROMANS, XII, 15. [943. on his father who had received him to his arms. The most benevolent of worldly men has not a string in his heart that is in unison with one who is cast down with penitential sor- row, or that is exalted with the joys of faith. No : his prin- ciples rise not so high : his convictions are only intellectual ; and they can never be productive of what is spiritual. Even in their moral effects they operate to but a small extent ; but, in respect of spiritual sympathy, they bear no fruit at all. Oh, Brethren, see from hence how poor and defective that religion is which generally passes under the name of Chris- tianity : it is Christianity without Christ, in its principles ; it is Christianity without love, in its effects. It boasts itself to have proceeded from the Sun of Righteousness ; but it has neither the light nor heat that proceed from his glorious rays : it is a shadow without a substance ; a name without a reality. If it proceeded really from Christ, it would make us to re- semble him in our spirit and our conduct.] 1. How lovely and operative is the religion of Christ ! [Sympathy is of the very essence of Christ's religion : *' Bear ye one another's burthens," says the Apostle, " and so fulfil the law of Christ ^" Yes: he has taught us this both by precept and example : he bids us " love one another, as he has loved us^." And how has he loved us? He pitied us in our fallen state, and came down from the bosom of his Father to seek and save us. And during the whole of his abode upon earth, but more especially in his last hours, " he bare our infirinities and carried our sorrows'." And at this present moment we are authorized to say, that " he is touched with the feeling of our infirmities"," and that there is neither a benefit nor an injury that we receive, but he feels it as done immediately to himself''. Such is the effect which the Gospel produces upon all who receive it in spirit and in truth. Let a sense of Christ's love to us be duly impressed on our hearts ; and it will immediately excite in us a love to all mankind, though in a more especial manner to the house- hold of faith. See, with your own eyes. Brethren; What is it that has given birth to Bible Societies, and Mission Societies, and to numberless other Institutions that respect the welfare of men's souls ? It is the Gospel : the Gospel, faithfully ad- ministered, and affectionately received. Such ever was, and ever will be, the fruit of faith ; for " faith worketh by love." Seek ye then to become possessed of a true and living faith : and know, that the more entirely you live by faith on the Son ' Gal. vi. 2. • John xv. 12. * Isai. liii. 4. Matt. viii. l7. " Heb. iv. 15. ' Matt. XXV. 4. Acts ix.^. Zech. ii. S. 944.] OVERCOMING EVIL WITH GOOD. 237 Son of God, as having loved you, and given himself for you, the more you will drink into his spirit, and be transformed into his blessed image: nor will you fix any other bounds to your sympathies, than He has affixed to his.] DCCCCXLIV. OVERCOMING EVIL WITH GOOD. Rom. xiL 21. Be not overcome of evil, but overcome evil with good. THE writings of the Old Testament exhibit a sys- tem of morals incomparably superior to any that was ever promulgated by the wisest philosophers. In extent it equals the New Testament. It is quite a mistake to say that our Lord inculcated sublimer morals than ever had been revealed before: he only removed the false glosses by which the commands of God had been obscured, and enforced the observance of those commands by motives of a higher nature. Still however it must be confessed, that the New Testament brings the sublimer precepts more clearly into view, and expatiates upon them in a more autho- ritative and convincing manner. This appears in the injunction before us, which is as concise, as com- prehensive, as forcible, as words could express it. In discoursing upon this precept we shall endea- vour to mark, I. Its import — The " evil" here spoken of does not relate to sin, but to suffering; and comprehends all those injuries, whether real or imaginary, which we are called to endure. In reference to this, two questions arise : 1. When may we be said to be overcome by it? [We are not overcome by evil merely because we are crushed by it ; for St. Paul, when " pressed out of measure by his troubles in Asia," " thanks God for enabling him always to triumph in Christ '^ :" and declares, that while " we are ac- counted as sheep for the slaughter,, we may be more than con- querors''." But we are then vanquished by it, ic hen we are diverted hy it from the path of duty. Suppose, on account of the trial being exceeding heavy, W6 » 2 Cor. i. 8. &• ii. ] \. " Rom. viii. 36, 37. 238 ROMANS, XII. 21. [944. we are tempted to doubt whether it can, or will, be overruled for our good: then we are vanquished; because we question the truth of God, who has said, that "a// things shovdd work together for his people's good :" our faith has failed, and we are overcome. Suppose the injury done to us has irritated and inflamed our minds, so that we give way to anger and impatience : then also we are overcome ; becausQ we ought to " possess our sovils in patience %" and to " let patience have its perfect work, tliat we may be perfect and entire, lacking nothing'*." Suppose, though no particular vebicinence shew itself at the time, we yet are induced to harbovu- secret resentpient in our minds against our enemy : then we are overcome ; because we should love our enemies^, and be more concerned for the evil which they do to their ov/ n soiils, than for any thing which tliey do, or can do, tons. Suppose, either through the fear of evil, or through actual distress, we are induced to relax our zeal in the Lord's service, or to make any sinful concessions, then also we are van- quished : for we submit to sin rather than to suffering ; we have failed in our integrity ; we are overcome. We should value a good conscience more than life itself^; and when we make shipwreck of it, we shew that our enemy has gained the victory over us. If we hold fast our faith, our patience, our love, our in- tegrity, then are we conquerors, even though we die in the conflict : but if in any of these respects we fail, then are we overcome, even though we crush our adversary, and defeat his more immediate projects.] 2. How are we to overcome it — ■ [We gain a victory over it in part, when we do not suffer it to injure our souls. But we must not "be contented Math such a negative triumph ; we should endeavour to overcome the hostility of our enemy ; and this can be effected only by returns of good. " If he cvirse, we must bless ; if he despite- fully use us and persecute us, we must pity him and pray for him^." " If he hunger, we must feed him; if he thirst, we must give him drink ;" with all the tenderness and compassion that we would to a querulous and untoward infant ^ We shall in this way " heap coals of fire upon his head," to melt him into love'. It is true, many are so obdurate, that no returns of good can ever dissolve their hearts : yet the effect of such persevering kindness is inconceivably great, and will some- times extort confessions of our innocence even from the most infuriated ' Luke xxi. 19. ** Jam. i. 4. * Luke vi. 35. ' John xii. 25. ' Matt, v. 44. '' ^Aiui^i means, ' Feed huii as an vijant.' IJoni. xii 20. ' ib. 944.] OVERCOMIXC; EVIL MITM GOOD. 239 infuriated enemies, ^e can scarcely find in the annals of tlie world a more cruel or inveterate enemy than Saul ; yet David s repeated exercises of forbearance and kindness towards him constrained him to confess his own wickedness, and the dis- tinguished excellence of the person whom he persecuted \ Such a victory as that is greater than the most successful warrior could ever boast ; and we should aim at similar con- quests : Ave should strive, not to crush our enemy by force, but to overcome his enmity by love.] We cannot dismiss such an important precept as this without endeavouring more distinctly to set be- fore you, II. Its excellence — The moment that the precept is presented to the mind we cannot fail of admiring- its simplicity, and, at the same time, its depth. But that our views of it may be more distinct, we observe, 1. It counteracts all our evil propensities— [When we are injured or insulted, what a tumult of pasf- sion is apt to arise in our breast ; and how ready are we to render evil for evil! If we forbear avenging ourselves at the time either by word or deed, we still feel a disposition to re- taliate, and are ready to wreak our vengeance upon our adver- sary by private complaints of his conduct, though from pru- dence or timidity we do not maintain a contest with him to his face. Long and bitter are the resentments of many, even while they appear to Ik; reconciled, and perhaps delude them- selves with the confidence that they have forgiven their enemy. But this precept lays the axe to the root of all secret raihno- sity as well as open hostility. It goes not to the act merely, but the principle : it requires that all the enmity that is in our hearts should be slain ; and that love alone should reign there. Were this once eftected, there is not an evil in the soul which would not have received its death wound: for " love is the fulfilling of die law."] 2. It assimilates us to Jesus Christ— [To what an extent has our blessed Lord carried this principle ! When we were his enemies, yea, m lien the wliole universe were up in arms against him, he did not execute upon us the a engeance we deserved, but came down from lieavcn to ccmvert and save us. And by what means did lie pro- pose to save us ? Was it by a mere act of power ? No : it vyas by bearing our sins, and dying in our stead. What astonishing Icve ^ 1 Sam. xxiv. 10, 11, IG, 17, IS. & xxvL. 21. 240 ROMANS, XII. 21. [944. love was this ! But further, when he had come into the world, and his people with one voice had put him to death, still, so far from bearing resentment against them in his heart, he, after he had risen from the dead, commanded that his Gospel should be preached first of all in that city where he had been crucified, and that the offers of salvation should be first made to the very people who had imbrued their hands in his blood ^ And how glorious were the triumphs of his love ! By the very first sermon that was preached in his name, three thousand of his enemies were convinced of their wick- edness, and brought to repentance. Similar to this was the mercy he vouchsafed to the persecuting, blaspheming Saul : he appeared to him in the midst of his mad career, and, by this transcendent act of love, changed a bitter and cruel enemy into a holy and active apostle. Thus he overcame evil with good ; and in proportion as we imitate his conduct we shall be transformed into his likeness.] 3. It would make a very heaven upon earth — [What a very hell is this world, where the passions are let loose, and men are left to perpetrate all that is in their hearts ! Even under the restraint of wholesome laws there are so many quarrels generated, and so many resentments harboured, that there is scarcely a society or a family in which real har- mony prevails. But if this precept were universally obeyed, how different a world would this appear ! From the combating of evil with love, there would soon be no evil to contend with : for certainly they who rendered nothing but good unto their enemies, would never render evil to their friends ; or if any unintentional evil were done, the very remembrance of it would be quickly lost in returns of love. O blessed state ! When shall the happy time arrive, when *' the wolf and the lamb shall thus dwell together, and the child shall have no ill to fear when playing on the hole of the asp, or of the cockatrice den ?" Surely this may well be called, " The reign of Christ upon earth ;" for it will be the brightest image of heaven, or rather heaven itself come down on earth.] As a further improvement of this precept, we shall, 1. Guard it — [We are not to imagine that this precept requires us to renounce our civil rights; for St. Paul, on proper occasions, asserted his rights as a Roman citizen": nor does an obedi- ence to it preclude the exercise of legitimate authority; for the Magistrate would have been invested with power to no purpose, if he were not allowed to exercise it in the support of virtue and the punishment of vice". Parents, Masters, Ministers, ' Luke yxiv. 47. " Acts xvi. 37. & xxii. 25. & xxv. 10, 11. " Rom. xiii. 4. 945.] DUTY" TO CIVIL GOVERNORS. 241 Ministers, must exercise the authority committed to them. It is the vindictive disposition that is forbidden, and the unwearied exercise of love that is inculcated ] 2. Enforce it — [Many arguments will arise in our corrupt minds against the discharge of this sublime and self-denying duty : ' The persons who have used us ill, do not deserve kind treatment; and the exercise of continued kindness to them will only en- courage them to proceed in their injurious conduct; whereas a proper display of spirit on our part will tend to intimidate and restrain them.' This may appear to be just reasoning ; but it is directly contrary to God's command. We are not to consider what others deserve to suffer, but what we are required to do. As to the use that others will make of our kindness, that is no concern of ours ; we have only to obey God, and leave all events to him. To yield, to turn the left cheek to him that smites us on the right, and to return good for evil, may sound to us as " hard sayings ;" but they are the path of duty, of honour, and of happiness ] 3. Give directions for the performance of it — [Get a deep sense of your own vileness. — Wlien you are thoroughly sensible how many talents you owe to your Heavenly Master, you will not very readily take your fellow-servant by the throat for the few pence that he may owe to you. Contemplate frequently the mercy which Christ has vouch- safed, and is daily vouchsafing^ to you. — How will this put you to shame, when you feel the risings of anger or revenge against even your bitterest enemy ! Surely you will fall upon your knees before God, and pray for grace to *' forgive others even as God for Christ's sake hath forgiven you :" and that not thrice, or " seven times, but seventy times seven." Be much in prayer to God for the assistance of his Holy Spirit. — Without his aid you can do nothing : but there is nothing so great, which you shall not be able to do through Christ strengthening you°.] °Phil. iv. 13. DCCCCXLV. DCtY TO CIVIL GOVERNORS; Rom. xiii. 1 — 7. Let every soul he subject to the higher powers i for there is no power but of God: the powers that he are ordained of God. Whosoever therefore resisteth the power i resisteth the ordinance of God: and they that resist, shall re- ceive to themselves damnation. For rulers are not a terror to VOL. IX. R good 242 ROMANS, XIII. 1 — 7. [945. good works, hut to the evil. Wilt thou then not he afraid of the power P do that luhich is good; and thou shalt have praise of the same: for he is the minister of God to thee for good. But, if thou do that which is evil, be afraid: for he beareth not the sword in vain: for he is the minister of God, a re- venger to execute ivrath upon him that doeth evil. Where- fore ye must needs le subject, not only for ivrath, hut also for conscience' sake. For, for this cause pay ye tribute also : for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues; tribute to whom tribute is due ; custom, to ivhom custom,; fear, to whom fear; honour, to whom honour. THE office of Ministers is, to preach the Gospel of Christ. But whilst they preach the doctrines of the Gospel, they must not overlook its duties; nor, in stating its duties, must they pass by those which pertain to us as members of a civil community, any more than those which concern us in any other sta- tion or relation of life. On the contrary, St. Paul gave to Titus, and in him to all other Ministers, this express injunction : " Put them (the professors of Christianity) in mind to be subject to Principalities and Powers, and to obey Magistrates". In this also St. Paul himself has set us an example ; and that too with a fulness and minuteness far beyond what he had resorted to on any other branch of Christian morals. There was perhaps a reason for his doing this in his Epistle to the Romans, rather than in any other of his Epistles. Rome was the seat of the Imperial Government ; and there, for a very long period, the Jews had been in bad repute, as a rebel- lious people. Nor was this without reason : for the Jews had an idea that they ought not to submit to any other Governor than one raised up from among their own brethren : and from hence they were frequently led to resist the Civil Magistrates; especially at those seasons when the revenue was collected". In these sentiments the Christians also were supposed to participate. It was desirable therefore that the Apostle should put them on their guard; because, if they should indeed be found enemies » Tit. iii. 1. ^ Acts v. 37. & Luke xiii. 1. 945.] DUTY TO CIVIL GOVERXORS. 243 enemies to the Government under which they lived, they would furnish the Heathen with an unanswer- able argument against them, and would, in fact, arm all the Civil Powers for their destruction. On the other hand, if the Christians at Rome should shew themselves peaceable and obedient subjects, they would conciliate the regard of their Governors, and recommend a similar conduct in all other places. In the passage before us, the Apostle shews us, I. In what light Civil Magistrates should be viewed — ' By whatever name the Ruling Powers are design nated among men, they are to be regarded as, 1. Governors for God — [God is the Governor of all the earth : and, as all power is derived from him, so all power is delegated by him; the possessor of it being his Representative and Vicegerent. Even in heaven he has established different ranks and orders among the angels "^ : and on earth also he has seen fit that a similar order should be maintained. Nay, when there were yet but two people upon the earth, he ordained that one should rule the other '^. From that time the parents were the natural governors of their children : and, as successive families were formed, the rising generations continued under the. same head, as branches from the same root. When these families became a tribe, the original parent was still the head of that tribe. Thus as mankind were multiplied upon the face of the earth, the different nations, too numerous and widely spread to be governed by one man, had their respec- tive Governors some in one way, and some in another. Whatever shape the different Governments assumed, mon- archical, aristocratical, or democratical, still the j)ower was God's, in whomsoever it was vested : and, as his Representa- tives, they possessed and exercised a portion of his authority : " There is no power, but of God : the powers that be are ordained of God:" " the pillars of the earth are the Lord's; and he hath set the world upon them^"] 2. Benefactors from God — [The office of Magistrates is to do all in their power for the suppression of iniquity, and for the promotion of univer- sal happiness. It is for these ends alone that power is put into their hands. They are to be " a terror to the workers of iniquity," and " not to bear the sword in vain :^' but to all others they are " ministers for good," protecting them in tlie peaceful ' Eph. i. 21. Jude, ver. 9. '^ Gen. iii. 16, ' 1 Sam. ii. 8. 244 ROMv^Ns, XIII. 1 — 7. [945. peaceful enjoyment of every earthly blessing. Would we conceive aright of the benefits we derive from our Govern- ment, let us imagine such a state of things existing amongst us as occasionally existed in the land of Israel, when " there was no king in Israel, and every one did what was right in his own eyes':" what enormities would be committed in every quarter of the land ! If for the space of three days only all the functions of Government were suspended, and all were left at liberty to perpetrate whatever came into their hearts, we should soon see how much we have been indebted to the Legislature for enacting wholesome laws, and to the Magistracy for enforcing them. To the (government we owe it, that our persons are safe from injury, and our property from the depredation of lawless violence : and whilst " we sit, each under his own vine and fig-tree, none making us afraid," we should feel our obhgations to those, who, by God's ordi- nance, have been, and continue day by day to be, the means and instruments of all our comfort. What Tertullus said in a way of flattery to Felix, we may, with the strictest truth, say respecting our Governors, that " by them we enjoy great quietness, and by their providence very worthy deeds are done to our whole nation s."] From this view of their character, we are prepared to hear, II. What regard should be paid to them — The relation of Ruler and subject necessarily brings with it corresponding duties. Whilst they are caring and labouring for us, it is our duty, 1. To honour their persons — [God says, respecting himself, " If I be a Father, where is my honour? if I be a master, where is my fear?" A por- tion of the same regard is due to Magistrates also, as his representatives and vicegerents upon earth. Hence, in re- ference to them, it is said in our text, " Render unto all their dues ; fear, to whom fear is due ; and honour, to whom ho- nour." To speak harshly or contemptuously of them is highly unbecoming. To " despise dominion, and speak evil of dignities," are among the leading features of many, who are a scandal to the Christian name ^ We should consider, that they are necessitated to see with other eyes, and to hear with other ears, than their own : that for what they do they may have many reasons, which we are not acquainted with : that, if in any thing they err, it may be with the best inten- tions. In a word, we should form the most favourable judg- ment ' Judg. xvii. 6. & xxi. 25. ^ Acts xxiv. 2. *" Jude, ver. 8. 945.] DUTY TO CIVIL GOVERNORS. 245 ment of all that they do, and give them credit for their mo- tives, where we cannot altogether approve their actions. If we cannot pi'aise, we should at least abstain from vittcring against them any complaints and murmurs, or from speaking of them in disrespectful terms. What shame did Paul take to himself for uttering a reproachful word against his unjust and persecuting judge ! he confesses that in so doing he had violated an express command, which says, " Thou shalt not speak evil of the Ruler of thy people '." We should guard against an acrimonious sentiment arising even in our hearts '' : and even when we are constrained to disapprove their conduct, instead of reviling them, we should cast a veil over their faults, as a duteous child would do over the faults of his parent.] 1. To submit to their authority — [If a Ruler enjoin any thing that is clearly contrary to an express command of God, or forbid any thing which God has clearly enjoined, we are then to "obey God rather than man." The Hebrew Youths did right in refusing to fall down before the golden idol ; as did Daniel also in continu- ing to offer supplications before his God. The commands of Nebuchadnezzar and Darius, though the greatest Potentates on earth, were of no weight against the paramount authority of Gotl. But where the laws that are enacted by human authority are not contrary to the revealed will of God, they must be obeyed ; and that too, whether the authority that enforces them be subordinate or supreme : for thus says the apostle Peter; " Submit to every ordinance of man for the Lord's sake ; whether it be to the King, a^ supreme ; or unto Governors, as unto them that are sent by him for the punish- ment of evil-doers, and for the praise of them that do well: for so is the will of God '." And this allegiance is due from all persons, whatever be their rank, or age, or occupation; " Let every soul be subject to the higher powers :" and, if any take upon themselves to " resist the power, they shall receive to themselves damnation;" they shall be condemned before an earthly tribunal for violating the established laws ; and they shall be yet further visited with God's indignation in another world, for having set at nought " his ordinances," and opposed themselves to his authority'". We must there- fore *' be subject to the Magistrate, not only for wrath, but ajso for conscience' sake,"] 3. To support his office — [Where power is vested for the public good, there must also expense- be, to defray the charges of the dignity attached to * Acta xxiii. 2—5. " Eccl. x. 20. ' 1 Pet. ii. 13—15. » See 2 Pet. ii. 10, 13. & Jude, ver. 8. 13. 246 ROMANS, xTii. 1 — 7. [945. to it. All the functions of Government also must of necessity be attended with expense, which the public of course must support. Hence there must be taxes of different kinds, some stated, as " tribute," and some occasional, as " custom," upon articles of commerce. These are "due" to the Civil Magistrate, and must be paid with cheerfulness and punc- tuality. There must be no endeavour, no wish, to evade any tax whatever. To defraud the revenue, is to defraud not the Government only, but every person that contributes to the support of Government ; since, if the imposts that are laid on, prove inadequate to the necessities of the State, other taxes must be levied to supply the deficiency ; and thus the honest must be burthened to pay what has been withheld by the dis- honest. This is thought by many to be a light matter: and persons who are well able to pay their quota to the public purse, are not ashamed to defraud the revenue ; yea, they will even boast of it, when they might with as much propriety boast of the most disgraceful actions they could possibly commit. Our blessed Lord, when, strictly speaking, he was not bound to pay a tax that was levied, chose to pay it, and even wrought a miracle in order to pay it ; because he would not offend the collectors, who vv^ould have been unable to appreciate the grounds whereon he might have claimed an exemption". Thus should we do: we should rather exceed on the side of liberality, than fall short through a want of in- tegrity, or of zeal for the public service. To grudge such payments is most unreasonable and wicked. What would be thought of a man who should employ a watchman to pro- tect his property, and then rob the watchman of his hire ? Yet this is what we do, when by any means whatever we defraud the revenue : for Rulers and Magistrates are " mini- sters of God, attending continually upon this very thing :" their time is occupied in the discharge of their high office ; and they have a claim upon us for whatever is necessary for the maintenance of their dignity, and the execution of their trust. We must therefore " render to all their dues ; tribute, to whom tribute is due ; and custom, to whom custom :" and, if in any respect or degree we withhold it from them, we differ but little from him who plunders their house, or robs them on the highway.] We conclude with adding such advice as the occa- sion requires — • 1. Be thankful for the Constitution under which you li/e — [It is generally agreed by those who have studied the Constitution of Britain, that it is the most perfect of any upon earth, " Matt. xvii. 24—27. 945.] DUTY TO CIVIL GOVERNORS. 247 earth. In no other State under heaven is there a greater measure of Uberty combined with the same measure of secu- rity and strength. The extent of our civil and rehgious liberties is justly the boast of all who have the happiness to live in our favoured land. How different is our condition from that of the Roman Empire in the time of Nero, the time when St. Paul wrote this epistle ! How different also we may add from the situation of our own country in the days of Mary, when so many of the excellent of the earth tvere burnt to death, for worshipping God according to their conscience! In our happy land, the poorest man amongst us is as much protected in his person and property as the richest ; nor can the King himself oppress him contrary to law. Let us then be thankful for these mercies ; and let Us rally round the Constitution, to support it against all the devices of the disaffected, and the conspiracies of wicked men°. If Christians under such a Government as that of Nero were so strictly enjoined to approve themselves loyal and faithful, much more is it our duty to be so under such a Government as ours.] 2. Walk worthy of that better kingdom of which you profess to be subjects — [This improvement of our subject is suggested by our Lord himself; who, on a question being put to him respect- ing the payment of tribute to the Roman Governor, an- swered, " Render unto Cesar the things that are Cesar's, and unto God the things that are God's p." God, as we have before said, is the great Governor of all the earth ; and he has established a kingdom, even the kingdom of his dear Son, •who is " King of kings, and Lord of lords:" Now, as Chris- tians, you profess to be the subjects of Christ ; and you owe an unreserved obedience to all his commands. Under him you enjoy the most perfect liberty and protection, from sin and Satan, death and hell. For every act of fidelity towards him, you shall have an appropriate measure of " praise ;" nor have you the smallest reason to fear his wrath, if you yield a prompt obedience to his commands. The approbation of earthly princes, and the rewards conferred by them, pertain to this life only ; but those which our blessed Lord will con- fer, extend also to the life to come. " Be strong, therefore, and very courageous to observe and do all that he com- mands''." Honour him in your hearts: labour to advance also his interests iti the world : account no sacrifice painful that he " Preached Feb. 9th, 1817, on occasion of the assault made upon the Prince Regent, and of the proofs of conspiracies submitted to both the Houses of Parliament a few days before. " Matt. xxii. 17—21. <» Josh. i. 7. 248 ROMANS, XIV. ir— 19. [946. he requires at your hands ; but " be ready, if need be, to lay down your Hves for his sake." " Be faithful unto death, and he will give you a crown of life."] DCCCCXLVL PRACTICAL CHRISTIANITY ILLUSTRATED. Rom, xiv. 17 — 19. The kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost. For he that in these things serveth Christ, is accepted of God, and approved of men. Let us therefore follow after the things that make for peace, and things wherewith one may edify another. TO have a clear view of Christian doctrines is necessary; but to have a just apprehension of the Christian spirit and temper is no less necessary: and it is much to be regretted, that where the doctrines are well understood, the Christian temper is often grievously overlooked : nay, the very importance of the doctrines is often made a pretext for exercising tempers most repugnant to vital Christianity. Peo- ple are not willing to distinguish between the essen- tials, and the non-essentials, of religion. There is in every man a disposition to exalt some favourite senr timent of his own, and to press it upon others ber yond what its relative importance requires ; whereas the spirit of Christianity calls rather for mutual for- bearance in relation to things indifferent, and mutual concessions, in order to the preservation of peace and harmony. The scope of the chapter before us is to mark out a line qi. conduct for Christians in relation to this matteil: and in this view it deserves the most atten- tive consideration. To present the subject before you in all its njost important bearings, we shall, I. Shew wherein practical Christianity consists — [The Jewish religion consisted much in the observance of rites and ceremonies, which were marked with great pre- cision, and enjoined under the severest penalties. The for- bearing the use of certain kinds of food, the keeping as sacred certain times and seasons, and the complying with certain or- dinances, were commanded with all the same audiority as the Decalogue 946.} PRACTICAL CHRISTIANITY ILLUSTRATED. 249 Decalogue itself. But those things were to cease with that dispensation*: they were appointed only "till the times of reformation:" and now they are to he ohserved no longer''. " The kingdom of God," that is, the kingdom of Christ esta- blished in the heart, does not consist in them ; " it is not in meat and drink," but in something more svibstantial, more excellent, more spiritual ; namely, " in righteousness and peace, and joy in the Iloly Ghost." Many interpret these words as importing faith in the *' righteousness" of the Lord Jesus Christ, and " peace" through the blood of his cross, and "joy in the Holy Ghost' as the fruit of our acceptance with God. But we apprehend that these words relate rather to holy and heavenly dispositions, as contrasted with the spirit that is generated by an undue at- tachment to rites and ceremonies. We understand by them an universal love of righteousness, as opposed to a zeal for forms; a peaceful state of mind , as opposed to the irritation that is cherished, and the dissentions that are occasioned, by a contentious spirit ; and a joy in God, as opposed to the self- complacency which is fostered by a self-righteous compliance which prescribed forms. The scope of the whole context seems to point to tliis interpretation, and to direct our thoughts into the channel marked out for us by the words of Balaam to Balak*"; or by those of our Lord to the self-righteous Pha- risees, " who paid tithe of mint, and anise, and cummin, but neglected the weightier matters of the law, judgment, mercy, and faith >^." In these things vital Christianity consists. The turning of the whole heart to the observance of God's laws, is the great promise of the Gospel, and the certain efiect of it, wherever It is received in truth : " A new heart I will give you, ; new spirit will I put witlun you : and I will cause you to in my statutes, and ye shall keep my judgments to do then? And again, " I will put my law in their inward parts write it in their hearts^" Nor is a peaceful disposition less certainly imparted by the Gospel : for love is the neces- sary fruit of faith s, and forms the most striking feature in the character of every true Believer'* Joy- also in the Holy Ghost will invariably accompany these holy dispositions: for the Holy Ghost delights to dwell where God is honoured, and man is loved for God's sake. In the hearts of such Be- lievers " he will glorify the Lord Jesus, and will shed abroad the Father's love: he will fill them with joy luispeakable and glorified" Such righteousness, such peace, and such joy, are the fruits and evidences of the reign of Christ in the soul: 'Hcb.ix. 10. * Col. ii. 16— 22. * Mic. vi. 6— 8. * Matt, xxiii. 23. •= Ezek. xxxvi. 26, 27, ' Jer. xxxi. 33. » Gal. V. 6. "1 John iii. 14, rever 3m^^^^B , and ^^ 250 ROMANS, XIV. 17—19. [946. soul ; and in them, rather than in forms of any kind, does his kingdom consist] Having thus marked the nature of practical Chris- tianity, we shall, II. Point out its peculiar excellence — The ordinances relative to meats and drinks were mere " beggarly elements :" they had no value at all, except as " shadows of good things to come." But these holy dispositions are truly valuable : and every man who cultivates them, 1. Is accepted of God — [The observers of forms and ceremonies were not at all accepted, unless their services were accompanied with a suit- able and corresponding frame of mind' ; yea, rather they were hateful, even as the oifering of swine's blood, or as murder itself ^ But not so the services of which we have been speak- ing : they are truly pleasing in the sight of God ; and the dispositions exercised are in his sight " an ornament of great price." Yes, " the righteous Lord lovetli righteous- ness," and "will meet him who rejoiceth in working it*-.^' There is no token of his love which he will not vouclisafe to* those who cultivate a loving spirit, and seek all their happi- ness in him. " He will set his love upon them; and will hear and answer all their petitions : he will be with them in trouble : he will deliver them and honour them : with long life also will he satisfy them, and will shew them his full and complete salvation ■"."] 2. Is approved of men — [Those who spend their zeal on the externals of religion may be commen^^d by partisans, but -they w'^ nev^i-^cre- sptcted by those who differ, frbn^^th^mV nor indeed by their ""^^n party. .. The* dispbsitions exercised by such persons are unamikble, and therefore they can never generate love in the breasts of any. But the holy man of God, that labours to fulfil all righteousness, and to promote the happiness of all around him, and to live in the constant enjoyment of his God, he, I say, has a testimony in the breasts of all, even of those who differ from him in things of less importance : and though from circumstances they may keep at a distance from him, they horiour him in their hearts, and have an inward persuasion " that God is with him of a truth." The ungodly world in- deed may hate him, just as they hated the Apostles and our Lord ' Isai. i 11 — 14. '' Isai. hvi. 3. * Isai. Ixiv. 5. " Ps. xci 14—16. 946.] PRACTICAL CHRISTIAXITY ILLUSTRATED. 251 Lord himself: but yet even they will feel an awe in his pre- sence, and, at the very time that they revile and persecute him, have oftentimes the secret thought in their hearts, " If I were dying, I should be glad to be found in your state."] We must not however overlook that which gives to these services their chief excellence — [It is supposed that the person who performs these ser- vices is already Christ's subject, and servant, having tlu'ough divine grace been converted to God, and " translated out of the kingdom of darkness into the kingdom of God's dear Son :" and that, in performing them, he is not attempting to establish a righteousness of his own, but to "serve and glorify the Lord Jesus Christ." It is necessary that he keep this end in view ; and that all that he does be done for Christ, that is, from a regard to his authority, and with a view to his glory. Indeed faith in Christ, and love to his name, are the only principles that will operate to the production of the disposi- tions before mentioned. A man may have the semblance of them without faith in Christ ; but the reality he cannot have. In the mind of the Unbeliever, the circumstantials of religion will have an undue weight : in the Believer only will the essen- , tials have their full scope and paramount ascendancy. When therefore we speak of these dispositions as accepted of God and approved of men, it is supposed that in them " we serve Christ," by whose grace alone we can do them, and through whom alone they can ever be accepted.] Having now shewn the nature and excellence of practical Christianity, we shall, in conclusion, III. Give some directions for the exercise of it — ■ The general direction in our text is, to " follow after the things that make for peace, and things whereby one may edify another." But that the whole scope of the chapter may be brought more fully into view, we will descend somewhat more to particulars. J . Lay not an undue stress on things indifferent — [As amongst the Jews there were many who laid more stress on the washing of pots and cups than on obedience to God's commandments", so now there are many whose zeal has respect to little else than the circumstantials of religion. The Pa})ists are ready to confine salvation to those who are within the pale of their Church : and almost every distinct sect of Protestants is ready to arrogate to itself the same ex- clusive " Mark vii. 8, 9, 252 ROMANS, XIV. 17 — 19. [946. elusive privilege. It is grievous to think vehat mutual aversion has been created among Christians, by the circumstance of worshipping with, or without, a form of prayer, or by dif- ferences still less important. But things ought not so to be. We should lay no more stress on any thing than we find laid on it in the Scriptures of Truth. The fundamental doctrines of religion must be held fast, and sacrificed to none. The plain duties also of religion must be executed with a firmness that is immoveable : but whatever interferes not with these, should be left to the jvidgment and the conscience of every individual ; neither being imposed on him as of necessity, nor exacted of him with rigour, nor made a ground of alienation from him. We should concede to others the liberty we claim for ourselves ; and be more anxious to preserve an union of heart, than by dictation to produce an uniformity of senti- ment. " One man esteemeth one day above another : another esteemeth every day alike." And what says St. Paul to this ? Let the more powerful of the two compel the other to adopt his views ? No : but, " Let every man be fully persuaded in his own mind"."] 2. Be tender in judging those who differ from you — [Those who saw their Christian liberty, despised their weaker brethren, for scrupling to eat what had been offered to an idol ; whilst, on the other hand, they who doubted the lawfulness of eating such things, condemned their stronger brethren, as presumptuously disregarding the commands of God, A similar disposition to despise or condemn each other exists among the advocates for certain doctrines which have for ages divided the Church of God. Those who think they have a deeper insight into the Divine decrees, look down with pity and contempt on their less enlightened brethren ; whilst these, on the other hand, feel embittered against the others, and load them with all manner of obloquy. Alas ! alas ! when shall the professed members of Christ's body cease to exercise such dispositions towards each other, and agree to cultivate a spirit of mutual forbearance ? When shall men cease to dogmatize, as if they were infallible ? The probability is, that the truth lies not exclusively with either of these parties, but is found rather with those who receive with meekness, and interpret with diffidence, the apparently oppo- site declarations of God, and wait his time for the fuller ex- plication of tlicm. No man is in the exclusive possession of all truth ; nay, persons may in some things pursue an opposite conduct, and yet both be right, because the things wherein they disagree may be matters of pure indifference i": therefore, vhilst every man should seek to acquire the most correct sentiments, ^ ver. 5. "* ver. 6. 946.] PRACTICAL CHRISTIANITY ILLUSTRATED. 253 sentiments, every man should leave others to " stand or fall to their own master *^."] 3. Be cautious in the exercise of your liberty — [An action may be good in itself, yet it may become bad by being done in the presence of another who doubts its lawfulness, and may by means of it be induced to violate the dictates of his own conscience in following the example. This is a point well worthy of our attention. We should have re- spect to the consciences of others, and be careful " not to lay a stumbling-block or an occasion to fall in our brother's way." As we should not presume to force him to act contrary to his conscience, so neither should we tempt him to do so, lest we lead him into sin, and thereby destroy his soul. Our blessed Lord laid down his life to save such persons ; and shall we not forego a trifling gratification for their welfare ? Yea, shall we, for the sake of some small indulgence, risk the plunging them into everlasting ruin ? Shocking impiety ! In so acting, we sin against Christ, and greatly endanger the salvation of our own souls. And, rather than be guilty of such wicked- ness, we should deny ourselves the most innocent gratification in the world : " If meat make our brother to offend, we should eat no flesh while the world standeth, lest we make our bro- ther to offend ^"] 4. Be anxious, not to proselyte to a party, but to edify your brother in love — [Here almost all classes of the Christian world are greatly to blame. If a brother begin to have his conscience awakened, the first object of the generality is to bring him over to their own particular party. For this end they set before him those particular points which may lead his mind into the particular channel which they wish. But St. Paul expressly forbids such hateful conduct : " Him that is weak in the faith receive ye, but not to doubtful disputations ^" How many hopeful blossoms have come to naught in consequence of their being thus blighted by the breath of vain dispute ! How many, in- stead of coming fully to Christ, and devoting themselves en- tirely to him, have been led to rest in the adoption of some particular creed, an union with some particular party, or a submission to one particular rite! Verily, they who, by such an use of their influence, keep back an inquiring soul, have much to answer for. To build up a brother in faith and love should be our only object; and, whether he belong to our particular party or not, it should satisfy us to see that he " grows in grace, and in the knowledge of our Lord Jesus Christ." Instead of labouring to proselyte him to our party, «ver. 4. ' ver. 21. withl Cor. viii.8— 19. ' ver. U 254 ROMANS, XV. 1 — 3. [947. party, we should forget that we ourselves are of any party*: or, if of a party we must be, let it be of that which Moses ap- proved, and which comprehends the universal Church, — " the Lord's side"." To unite each other unto him, and build up each other in his faith and fear, is the only proper exercise of Christian love, and Christian influence.] ' 1 Cor. ix. 9—22. " Exod. xxxii. 26. DCCCCXLVII. SELF-DENYING LOVE INCULCATED. Rom. XV. 1 — 3. We then that are strong ought to hear the ijifirmities of the iveak, and not please ourselves. Let every one of us please his neighbour for his good to edification: for even Christ pleased not himself; hut, as it is written, The reproaches of them that reproached thee, fell on me. WHILST many scarcely ever dwell upon the atonement of Christ, and on that righteousness which he has wrought out for the redemption of a ruined world, others insist on these, almost to the utter exclusion of all other topics. But the apostle Paul, who certainly was inferior to none in his regard for that fundamental doctrine of the Gospel, — salva- tion by faith in the Lord Jesus, was yet delighted to exhibit his Divine Master as a pattern and example of universal holiness. In respect to love in parti- cular, he constantly urges us "to love one another, as Christ loved us." In the words before us, he seems almost to go out of his way (if we may so speak) to introduce Christ to our notice in this view. He brings forward, as illustrative of it, a passage of Scripture, in which a person less conversant with the spiritual import of Scripture, or less alive to this important point, would scarcely have found any thing bearing upon his subject. Indeed he almost appears to apologize for this particular quotation, by observing, that " Whatsoever things were written aforetime, were written for our learning ;" and that, consequently, this prophecy, even though it should not be thought to bear so directly and obviously upon his subject as some others, may properly be adduced in 947.] SELF-DENYING LOVE INCULCATED. 255 in illustration of it. But this very circumstance tends so much the more to shew the importance of the subject in the precise view in which he has placed it. Let us consider then, I. The example here propounded to us — Two things are said of our blessed Lord, 1. He pleased not himself — [And how true is this ! View him in liis incarnation : Was it to please himself that he left " the bosom of the Father," and divested himself of all " the glory that he had with the Father from all eternity ?" Was it to please himself, that, " when he was in the form of God, and thought it no robbery to be equal with God, he made himself of no reputation, and took upon him the form of a servant ?" Was it to please himself that he was " made in the likeness o^ sinful flesh," partaking of all our infirmities, and being " made like unto us in all things, sin only excepted ?" View him in his life : Was it to please himself that till the age of thirty he worked as a common car- penter ; and that, from the time he took upon him his Mini- sterial office, he was subjected to evils and distresses of every kind; being from first to last " a man of sorrows and acquainted with grief," as his daily and hourly companion ? So poor was he, that he had not a place where to lay his head : and so hated, that he was " a sign spoken against," a butt of contra- diction to all the people of Israel. There was not any thing he either said or did, that did not subject him to fresh re- proaches, and prove an occasion of offence to all around him. Incessantly was he represented as a deceiver, a blasphemer, and a devil, yea, as one who should not be suffered to live. His very first sermon would have been his last, if he had not miraculously withdrawn himself from his persecutors. Was all this undertaken and submitted to, to please himself? View him in his death. Was it to please himself that he consented to drink the cup of bitterness which his Father put into his hands ; or that he was bathed in a bloody sweat in the garden of Gethsemane ; or that he endured the hidings of his Father's face, and expired under all the shame and agonies of cruci- fixion ? No : at no one moment of his life do we find him consulting his own pleasure: his only object, his very meat and drink, was to do the will of Him that sent him.] 2. He submitted to all manner of indignities purely for our sake — [It had been foretold by David that he should do so. The passage cited by the Apostle undoubtedly refers to Christ. Whatever reference in a subordinate way it had to David, its 256 ROMANS, XV. 1 — 3. [947. its main import is that affixed to it in our text\ Every one that was an enemy to God the Father, was an enemy to him: and every shaft directed against the Majesty of heaven, pierced his breast. Nor did he withdraw himself from this inconceivably distressing situation, till he had accomplished all that his sufferings were intended to effect. Such was his stupendous love to God, whose glory he sought ; and to men, whose sovds he had undertaken to redeem ! This was the end which he proposed to himself in all : and " this was the joy that was set before him, as his only inducement to endure the cross, and to despise the shame." Consult all the Sacred Records, the types and prophecies of the Old Testament, or the uniform declarations of the New Testament, and the sal- vation of man will be found to have been the one end of all that he either did or suffered : " He who knew no sin was made sin for us, that we might be made the righteousness of God in him" ] Let us now proceed to consider, II. The instruction founded upon it — This is two-fold : 1 . That we also should not please ourselves — • [There is a proneness in men to follow their own incli- nations, without considering what may be the effect of their conduct on the minds of others. But in no case whatever should we be guilty of this: it is directly contrary to love, the invariable character of which is, that it " seeketh not her own." We have perhaps a clearer insight into the nature and extent of Christian liberty than others : but shall we therefore use that liberty in a way that may ensnare them, or wound their feelings ? No : " the strong ought to bear with the infirmities of the weak, and not to please themselves." The sacrifice must he made on the part of the strong; and the stronger any profess themselves to be, the more should this self-denial be exercised by them. This is a subject pecu- liarly worthy the attention of all who " profess godliness." It is much to be lamented, that many carry their zeal for reli- gious liberty to a very undue extent : the mere circumstance of a thing being required by law or custom, is sufficient to make them violent against it: and they would rend the Church into a thousand parties, rather than comply with a prescribed rite or ceremony, even of the most innocent kind. We mean not by this observation to justify the imposing of any thing which is wrong, or that admits of any serious doubt: ' Ps. Ixix, 9, 20. The other passages connected with these In V. 9 & 21. shew infallibly that the Apostle cites the text in its true, and not iu an accommodated, sense. 947.] SELF-DENYING LOVE INCULCATED. 257 doubt : but there must be, and there are in every Church under heaven, some rules and orders of human appointment ; and, where there is no moral evil in them, they should be observed " for the Lord's sake :" and to be rigid and fierce in our opposition to them, merely because they are esta- blished by law, whilst we conform to others that are esta- blished only by this or that particular society of Christians, is unreasonable, inconsistent, and highly unbecoming. Such was not the conduct of our blessed Lord, who, though he had no sin to wash away, submitted to John's baptism, not- withstanding it had never been enjoined by the Mosaic law ; and wrought a miracle to pay a tax, from which he might have justly pleaded his right of exemption. St. Paul also has in this respect set us a beautiful example, " making himself the servant of all," and " becoming all things to all men, for the Gospel's sake ^" This was a truly Christian spirit, which we should ever study to imitate ; submitting cheerfully to an abridgment of our liberty in matters of indifference, instead of acrimoniously vindicating our rights, and " using our liberty for a cloke of maliciousness.] 2. That we should seek rather the edification of others — [To " please our neighbour " is an object well worthy our pursuit : for it is by pleasing him that we shall gain the more easy access to him, for the benefit of his soul. Not that we should attempt to please him by any sinful compliance ; for " if in that sense we please men, we cannot be the servants of Jesus Christ." The proper limit to our compliance is here assigned : we must go so far only as will be " for his good to edification." Do we think him too much leaning to the side of needless scrupulosity or superstitious fear ? let us not despise his weakness, but act towards him with all imaginable tenderness and forbearance. Do we behold in him a readiness to be offended or grieved at any liberty in which we indulge ourselves ? let us cheer- fully condescend to his infirmity in a May of conciliation and concession. To " win his soul" should be in our estimation a rich recompence for all the kindness we can manifest, and all the self-denial we can exercise. This was the line of conduct which St. Paul both enjoined to us, and himself practised : " Let no man seek his own, but every man ano- ther's wealth even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved *^." But to recur to the example of our blessed Lord, to which our '' 1 Cor. ix. 19—23. ' 1 Cor. x. 24., 33. VOL. IX. s 258 ROMANS, XV. 1 3. [94T. our attention is more especially directed. We see to what an extent he carried these virtues, even to a relinquishment of all the glory of heaven, and to a suffering of all " the pains of hell," for the welfare, not of his friends and brethren, but of his iVi -t inveterate enemies: yes, "efe« Christ," (whose pleasure the whole universe ought incessantly to consult,) *' pleased not himself." Shall ive then be backward to deny ourselves? 7re, whose only hope is founded on the self-denial that Christ has exercised for us ; and who are bound even to " lay down our lives for the brethren ?" No : " Let the same mind be in us as was in Christ Jesus ; and let us look, not every man on his own things, but every man also on the things of others '^."] The subject thus viewed may well suggest to us the following REFLECTIONS ! 1. How extensive and amiable is true religion! [Religion consists not in notions, nor even in outward actions ; but in the habits and dispositions of the mind : it consists in a subjugation of self in all its bearings, and in a confoi'mity of heart to the mind that was in Chri: t Jesus. And oh ! what a world would this be, if true religion univer- sally prevailed ! Some have thought that piety thus exercised would excite admiration in all who beheld it : but unhappily we know the contrary : for our blessed Lord exhibited it in its utmost possible perfection; and was the more hated on account of the brightness of his example. But still there is something in this conduct that carries its own evidence along with it ; and we cannot but feel, that the more it prevails, the more happiness must be diffused all around us. Only con- ceive, for a moment, every professor of Christianity " walking precisely as Christ walked," " not pleasing himself" in any thing, but studying in all things to please, and benefit, man- kind ! Conceive him to be so intent on this blessed work, as readily to bear all manner of reproaches and distresses for the furtherance of it! Could this fail of diffusing happiness wherever he went ? Let it then be our endeavour to foster, both in ourselves and others, this heavenly disposition : and "whatever is true, honest, just, pure, lovely, and of good i-eport, if there be any virtue, if there be any praise, let us think of these things," and practise these tilings^; that so all men may " see that we are Christ's, by the Spirit which he has given us."] 2. How little is there of true religion in the world! [In polished society we behold some semblance of this : the very essence of good breeding is, so to demean ourselves as ^ Phil. ii. 4, 5. " Phil. iv. 8. 94T.] SELF-DENYING LOVE INCULCATED. 259 as to give no offence to any, but pleasure and satisfaction to all. And it is happy for the world, that, where higher prin- ciples are wanting, there is a substitute for piety in the esta- blished usages of mankind. But however this substitute may answer many valuable purposes in society, it is of no value in the sight of God, since it is almost always laid aside in the domestic circle, and never exercised from any principle of love to God. In truth, we cannot conceive any thing more contrary to the deportment of the Lord Jesus Christ, than the insin- cere professions, which pass for politeness among men: so that it is in vain to look for any conformity to Christ in the world. Nor shall we find much even in the Church itself. Tliere is a deplorable want of a Christian spirit amongst the generality of those who profess the Gospel. Every party, instead of endeavouring by kindness and concessions to con- ciliate others, is ready to erect a barrier against others, on _ purpose to prevent that harmony which should subsist amongst all the members of Christ's mystical body. " Bre- thren, these things ought not so to be :" they are most offen- sive to God, and most injurious to yourselves : and yet per- sons who live in the indulgence of these hateful tempers, will call themselves followers of Christ ; as if " a fountain could at the same place send forth sweet water and bitter V' But woe be to those in whom " this earthly, sensual, devilish, wis- dom" is found s : they cannot on earth, nor will they in hea- ven, be found acceptable worshippers before God. Pray then. Brethren, to our common Father, that your souls may be filled with more holy dispositions ; and that, " being made like-minded one towards an(ither, according to Christ Jesus, ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ''."] 3. How conducive to piety is an intimate ac- quaintance with the holy Scriptures ! [In reading the holy Scriptures, we -should aim particu- larly at our own spiritual improvement : and, in that view, we should notice with peculiar care the s])irit that is inculcated in the precepts, and the disposition that is exercised by the saints of God. If we are not principally attentive to this object, we shall lose more than half the benefit that would result to us from the perusal of them. It is probable, that, in the many hundred times that we may have read the 69th Psalm, we never noticed the very point mentioned by ^St. Paul, notwith- standing he has taken such care to direct our attention to it ! Alas! it is to little purpose to read the Scriptures, if we do not read them with a practical application of them to our own souls. But if we read them in this way, behold, what unspeakable 'Jam. iii. 9—12. ^ ib. ver. U, 15. "ver. 5,Q, 260 ROMANS, XV. 8 — 12. [948. unspeakable benefit we may derive from them ! Brethren, let not a day pass without treasuring up in your minds some passage that shall lead you into a fuller knowledge of the Lord Jesus Christ, and a more entire conformity to his image. We are told, that " whatsoever things were written aforetime, were written for our learning':" and we see in the application of the prophecy before us, what valuable instruc- tion is to be drawn from that sacred source. Treat every passage then in this way. Treasure it up in your minds : consider all that it either expresses or implies : and apply it to your souls for your more abundant edification in faith and love. So shall you grow up into Christ as your living Head, and progressively " be changed into his image, from glory to glory, by the Spirit of the Lord."] ' ver. 4. DCCCCXLVin. THE UNIVERSALITY OF CHRISt's K'INGDOM. Rom. XV. 8 — 12. Now this I say, that Jesus Christ was a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers ; and that the Gentiles might glorify God for his mercy ,- as it is writteii, For this cause I will confess to thee among the Gentiles, and sing nnto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord all ye Gentiles, and laud him all ye people. And again Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. THERE is in man hy nature such an inordinate portion of self-love, that his regards are almost ex- clusively confined to those who coincide with him in sentiment and contribute to his comfort. The smallest difference of opinion in things either political or religious shall be sufficient to produce not only indifference, but in many instances alienation and aversion. We do not much wonder at a want of mutual aflfection between the Jews and Gentiles, be- cause they imbibed from their very infancy the most inveterate prejudices against each other, and had all their principles and habits as opposite as can be con- ceived. But, unhappily for the Christian Church, the same disposition to despise or condemn each other 948.] UNIVERSALITY OF Christ's KINGDOM. 261 other remained amonst them, after they were incor- porated in one body, and united under one Head, the Lord Jesus Christ. To counteract this unhallowed temper, and to promote a cordial union amongst all the members of Christ's mystical body, was the m- cessant labour of St. Paul. In the whole of the pre- ceding context he insists on this subject, recommend- ing niutual forbearance and affection from the ex- ample of Christ, who shewed the same regard both to Jews and Gentiles, both to strong and weak\ In the words before us we see, I. The extent of Christ's Church— The Ministry of our blessed Lord had respect, 1. Primarily, to the Jews — [Jesus was himself born a Jew ; and he submitted to circumcision, which was the initiatory rite whereby the Jews were received into covenant with God. When he entered upon his Ministerial office, he addressed himself exclusively to diose of the circumcision : when solicited to confer his blessmgs on a Syro-phenician woman, he refused ; saying, that he was « sent only to the lost sheep of the House of Israel ;" and that " he could not take the children's bread and cast it unto dof^s'':" though, for the encouragement of all future suppli- cants, of whatever nation or character, he afterwards granted her requests When he sent forth his Disciples into all the cities, towns, and villages, he expressly forbade them to enter into any city of the Gentiles or Samaritans'^. Even alter his resurrection, he enjoined his Disciples to make the first over- tures of mercy to the Jews, notwithstanding they had so re- cently imbrued their hands in his blood ^ And though he gave them a commission to carry his Gospel into all die world , they still retained their prejudice respecting the exclusive privileges of the Jews : die people who were scattered abroad on the'persecution of Stephen went everywhere speaking the word to none but Jews only^: and when, after the space of six years, this prejudice was opposed by the miraculous inter- position, and incontrovertible attestation, of God himself, die Apostles with difficulty acquiesced, saying, " Then hath God unto the Gentiles also granted repentance unto life"." Even St. Paul himself, who from his first conversion was constituted more especially the Minister of the circumcision, laboured first "^ ver. 1—3, 5—7. with the text. " Matt. xv. 23—26. " Matt. XV. 28. "^ Matt. x. 5. * Luke xxiv. 47- ' Mark xvi. 15. ^ Acts xi. 19. " Acts xi. 18. 262 ROMANS, XV. 8 — 12. [948. first to convince the Jews, and turned not to the Gentiles, till the invincible obstinacy of the Jews rendered his further attempts to instruct them altogether hopeless'. In all this the Lord Jesus consulted " the truth of God, and confirmed the promises made to the fathers;" which though they comprehended all the spiritual seed of Abraham, had doubtl(^s respect to those in the first place who should also be found among his lineal descendants ''.] 2. Ultimately, to the Gentiles also — [In the very promises made to Abraham, the Gentile nations were expressly included ^ But, to confirm this truth, St. Paul brings passages out of all the different parts of the Old Testament, " the law of Moses, the Prophets, and the Psalms"'," to prove his point. It is needless to enter into a minute examination of all the passages adduced, since the authority of an Inspired Apostle is proof suffi- cient that they all relate to the point in hand. In the first passage, David speaks in the person of the Messiah ; and de- clares, that, in consequence of the subjugation of his enemies, he will promote the Father's glory among all the nations of the world". In the next, Moses exhorts the Gentiles, when made partakers of all the blessings of Redemption, to unite with the Jews in celebrating the event with holy joy°. The third passage, which is selected from the Psalms, is of similar import with the foregoing^. And the last, which is more ex- press and pertinent than any of the former, is a prophecy that the Gentiles shall trust in .and obey Him, who was, as God, " the root ;" and, as man, " the offspring," of David and of Jesse '^. These testimonies unequivocally prove, that, however Jesus, for the accomplishing of the promises, ministered to the cir- cumcision chiefly, yet he did not confine his regards to them, but ordained that all, of whatever nation, should equally be admitted to his covenant, and be made partakers of his sal- vation.] The Apostle's main point respecting the extent of the Church being proved, we would call your atten- tion to what he incidently mentions; namely, II. The duty of all its members — To whomsoever our Lord communicated his salva- tion, it was his invariable purpose that they who par- took ' Acts xiii. 46, 47. '' Gen. xvii. 1—8. ' Rom. iv. 16— 18. Gal. iii. 7-9, 28, 29. '" Our Lord thus divides the Old Testament, Luke xxiv. 44. " Ps. xviii. 49. " Deut. xxxii. 43. >" Ps. cxvii. 1. *» Isai. xi. 10. with Rev. xxii. 16. 948.] UNIVERSALITY OF CIIIIISt's KIXGDOM. 263 took of it should " glorify God for his mercy." The manner in which this is to be done, may be gathered from the passages that are cited. The duty of cvei^ member of Christ's Church is, 1 . To submit to him — [Christ is " risen to reign over the Gentiles." Now where there is goveriunent, there must be subjection : and conse- quently all who would belong to Christ must " take his yoke upon them." Their submission too must be willing and im- reser\ ed : they must say, like Paul at his conversion, " Lord, what wilt thou have me to (lo""?" If we retain in any thing a will contrary to his will, and a practice contrary to his com- mands, we are rebels and enemies : and if we say respecting him, " I will not have tliis man to reign over me%" he will eie long say respecting us, " Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before meV] 2. To trust in him — [Christ comes, not only as a Lord, but as a Saviour ; through whom we are to find deliverance from die wrath to come. Now it is said, that " in him shall the Gentiles trust." Oiu: duty towards him is, to believe that he is equal to the task which he has undertaken ; that in him there is a fulness of wisdom to instruct the ignorant, or righteousness to justify the guilty, and of grace to sanctifj^ the polluted. We should entertain no conceit of our own sufficiency, nor any doubts of his. We should renounce every kind and degree of self-con- fidence, and repose all our trust in him alone. Whatever be our character, this is our duty : The learned must look to him for guidance, as much as the most illiterate : the moral must look for acceptance through his righteousness, as much as the most immoral : the strong must depend entirely on his arm, as much as the weakest pei*son in the universe. There is one mode in which all recline upon their bed for the rest of their bodies ; and this is the mode which all must adopt in reference to Clu'ist, in order that they may find rest unto their souls".] 3. Rejoice in him — [To "rejoice in the Lord always"" is not merely permitted, as a privilege, but commanded, as a duty. We dishonour him when we do not rejoice in him: we evidently shew tliat we have a low apprehension of his excellency, and of the benefits which he confers. What they are doing in the Church above, ' Acts ix. 6. ' Luke xix. 14. ' ib. ver. 27. "iPet. V. 7. Isai. 1. 10. " Phil. iv. 4". 264 ROMANS, XV. 8—12. [948. above, that we should be doing in the Church below. Our obligations are the same, and so should also our occupations be. Are the glorified saints incessantly admiring and adoring him who is the Author of all their happiness''? We also shovild ever be contemplating the incomprehensible wonders of his love^, and "rejoicing in him with joy unspeakable and glori- fied ^" Let not religion be viewed as a system of restraints, but as a fountain of joys ; for "all her ways are ways of plea- santness and peace." The effect of it on all who embraced it in the first ages was, to fill the soul with joy**: and such will be its effect on us, if we do not by sin and unbelief provoke the Saviour to hide his face from us.] 4. Walk in his steps — [This is the particular scope of the text ; the intent for which all these quotations are introduced. Our blessed Sa- viour has shewn a gracious and merciful regard for all the human race : nor has he permitted any diversity in their habits or conduct to exclude them from his kingdom, provided they repent and obey his Gospel. Now our hearts should be en- larged after his example. We should not suffer little circum- stantial differences to alienate us from each other. While we claim a right to follow our own judgment, we should cheerfully concede the same liberty to others. A difference of conduct may be proper for different persons, or for the same persons under different circumstances. This is evident from Paul re- fusing to suffer Titvis to receive circumcision; when he had already administered that rite to Timothy : as also from his performing at Jerusalem the vows of a Nazarite, after he had for twenty years renounced the authority of the ceremonial law. It is therefore by no means necessary that we all con- form precisely to the same rule in indifferent matters : but it is necessary that we cultivate charity, and maintain " the unity of the Spirit in the bond of peace." If we be not perfectly agreed in sentiment respecting things that are non-essential, we must at least agree in this, to leave every one to the exer- cise of his own judgment : the weak must not judge the strong, nor the strong despise the weak'', but all follow after " the things which make for peace, and things wherewith one may edify another ''."] » Rev. iv. 8. & V. 12. > Eph. ill. 18, 19. ^ I Pet. i. 8. • Acts ii. 41, 46. & viii. 8, 39. ^ Rom. xiv. 3. ' ib. ver. 19. 949] ROMANS^ XV. 26,27. 265 DCCCCXLIX. iy CHRISTIANS DEBTOllS TO THE J'FWS. Rom. XV. 26, 27. // hath pleased them of Macedonia and Achaiato make a certain, contribulion for the poor saints which are at Jenisalem : it hath pleased them verily ; and their debtors they are. For if the Gentiles Jiave been made par- takers of their spiritual things, their duty is also to minister tinto them in carnal tilings. AMONGST all the subjects which occupy the minds of inen, there is one, which, though it has as great a claim to our attention as any other, is, as it were by the general consent of the Christian world, kept entirely upon the back ground, and is scarcely ever so much as named ; — I mean, our obligations to the Jews. Our blessed Lord has said, that '' salvation is of the Jews ;" and yet not- withstanding we have received salvation from them, we scarcely ever think of making any return to them, or of bringing them to a participation of the blessings which they have transmitted to us. True indeed, in theory, we trace up all the great truths of Christianity to the writings of the Old Testament, where they were primarily revealed and shadowed forth : but beyond the consideration of Judaism as the foundation of Cliristianity, and of Chris- tianity as the completion of Judaism, we have in general scarcely a thought upon the subject. We hope that no apology will be deemed necessary for bringing to your view a point, which confessedly is of great importance ; and which, if regarded, as it ought to be, by those wliom I have the honour to address, would soon engage the attention of Christians throughout the land ''. In the Apostolic age, the converts, whether from amongst Jews or Gentiles, all considered themselves as one great family, of which Christ was the Head. Accord- ingly, when those of Judea were brought into circum- stances of peculiar distress, partly through persecutions, and partly through the famine that prevailed in the days of Claudius Cesar, the Christians of other countries, espe- cially of Macedonia and Achaia, gladly contributed for their * Written with a view to the University ; but never preached before them. 266 ROMANS, XV. 26, 27. [949. their relief. The pleasure with which they exerted them- selves in this labour of love, is twice noticed by the Apostle : " It pleased them of Macedonia and Acbaia ; it pleased them verily ;" tbat is, they took great delight in this act of kindness. But, whilst the Apostle thus records their benevolence, he acknowledges, that it was no more than the occasion justly demanded : for many of the Jewish Christians had shewn a very ardent zeal in extending to the Gentiles the knowledge of salva- tion through a crucified Redeemer ; and therefore it was but right, that the Gentiles, who had been made partakers of their spiritual things, should impart liberally to their benefactors such a portion of their carnal things as the pressure of the times required : " It pleased them verilv ; and their debtors they areT Now this idea, that the Gentile Christians are debtors to the Jews, is that which we propose more largely to consider : and in the prosecution of it, we shall state, I. Our obligations to the Jews ; II. The returns we should make them. I. Our obligations to the Jews — To the whole nation of the Jews, from the earliest period of their existence, we are greatly indebted. Let us first notice our obligations to the Patriarchs. And here we will begin with Abraham, the father of the faith- ful. V/ith him was made the covenant of grace, that covenant which is at this very moment the one ground of all our hopes. We, especially we Christians, know nothing of uncovenanted mercies. It is in Christ only that we can obtain salvation ; in Christ, as our Surety, who has undertaken to discharge our debt, and to make recon- ciliation for us through the blood of his cross. The covenant of which we speak, was made with Abraham and his seed, particularly with that promised Seed, the Lord Jesus Christ"" : and it is only as children of Abra- ham that we have any part in it^. Here then at once the obligations of the whole Christian world to Abraham are manifest to an unknown extent, inasmuch as every individual among them is indebted to him, for that cove- nant, ■''■ Gal. iii. 16. " Rom iv. 11, 16. Gal. iii. 7—9, 29. 949.1 CHRISTIANS DEBTORS TO THE JEWS. 267 nant, which is the fountain and foundation of all their hopes. To Isaac and Jacob also are we very greatly indebted : for they, in conjunction with Abraham, have shewn to us, in a way that has never been surpassed, the nature and operation of saving faith. God promised to Abraham a Seed in whom all the nations of the earth should be blessed. According to all human appearances, the accomplishment of that promise was impossible : but Abraham " hoped against hope," and " staggered not at the promise through unbelief, but was strong in faith, giving glory to God." " Go out from thy house and kin- dred," says God to him, " and sojourn in a land which I will give thee." He went instantly, in dependence upon God's word, " not knowing whither he went." Go take thy son Isaac, the promised seed whom I have given thee, and offer him up for a burnt-offering on a mount that I will tell thee of." He instantly goes to execute the divine command, not doubting but that God will restore his son to life again, even after he should have be n offered on the altar, and reduced to ashes. In like man- ner Isaac and Jacob, the heirs with him of the same promise, sojourned in the land of Canaan, in full expec- tation, that it should be inherited by their posterity, though as yet they had not a foot of ground in it. They had opportunities enough to return to their own country, if they had chosen it ; but they determined rather to be as strangers and pilgrims on the earth all their days ; thereby " declaring plainly, that they sought a better country, that is, an heavenly one, and looked for a city that hath foundations, whose builder and maker is God ^" Nowhere we see what faith is : it is such a practical de- pendence upon the word of God, as leads us to trustinit withoutdoubting, and to obey it without reserve. It is true, we are not required to go forth from our native country, and to live in a foreign land, as they did ; but the same mind must be in us as was in them : like them we must consider ourselves altogether "as pilgrims and sojourners" here, « Compare Rom. iv. 19—21. with Heb. xi. S— 10, 13—19. 268 ROMANS, XV. 26, 27. [949. here, having our hearts fixed entirely on things above, and our Hves conformed to the precepts and injunctions of our God. If we had not such bright patterns of holiness before our eyes, we should be ready to think, that lower attainments would suffice ; and that some limit might be assigned to the exercise of faith, or to the efforts of obedience : but here we see in men of like passions with ourselves, what a life of faith really is, and what is re- quired of all those who profess themselves the people of the Lord. What an advantage is it to have such patterns before our eyes, and to behold before us the footsteps which will infallibly lead us to everlasting happiness and glory! From the Patriarchs we will proceed to notice the Pro- phets, and our obligations to them. Of these, the first whom we u'ill mention is Moses, that great prophet, like unto whom the Saviour himself was to arise '^. To him we owe the moral law, even that law which discovers to us the extent of God's requirements, and consequently the depth of our depravity, and the impossibility of ever being saved by any obedience of our own. It is the knowledge of this law that alone can convince the soul of its lost and undone state without Christ ; and it is in- tended by God as a schoolmaster to bring us unto Christ, that we may be justified by faith. Now we all consider ourselves indebted to those who have instructed us in our youth, especially if they have taught us important things which none other was able to communicate. How then are we all indebted to Moses for this infinitely important knowledge, which we never could have derived from any other source, and without which even the gift of God's only dear Son to die for us would never have been effec- tual for its desired ends ! Besides, from this law every Believer is instructed how to please and serve his God. It is a compendium of all that God requires of us ; and, if only we follow that in all things, we are as infallibly sure of pleasing God, and of being rewarded by him at the last, as we are sure that there is a God in heaven. Are we not then greatly indebted to the man who has given us this directory ? But "> Acts iii. 22. 949.] CHRISTIANS DEBTORS TO THE JEWS. 269 But there is another law which we have received from Moses, even the ceremonial law; which though, as given to the Jews, it was an insupportable yoke of bondage, yet, as handed down to us, it is scarcely less profitable than the moral law itself. To the Jews it was a dark and shadowy representation of good things to come : those shadows now are all explained by the Gospel ; so that, through the light of the Gospel, all the mysterious rites and ceremonies of the law are presented in a clear, definite, and instruc- tive view, as typifying Christ in all his w^ork and offices : and, whilst it thus derives light from the Gospel, it reflects light back again upon the Gospel itself, and renders that incomparably more clear than it would otherwise be. To illustrate this a little : — A drawing that should represent all the constituent parts of a complicated engine, would not be intelligible without a distinct explanation of them: but with the help of the explanation, it would be clear enough. On the other hand, the explanation itself would not be clear, if it had not the drawing to illustrate it. So it is with the law as explained by the Gospel : it does indeed receive in the first instance all its light from the Gospel ; but afterwards it presents such an elucidation of Gospel truths, as conveys them with astonishing beauty and force to the mind. Take, for instance, the scape- goat. You are told in the Gospel, that " the blood of Jesus Christ cleanseth from all sin ;" and that " all who believe are justified from all things :" but behold the High Priest slaying one goat, and sprinkling its blood upon the mercy- seat within the veil ; and then laying both his hands upon the head of the live goat, and con- fessing over him all the iniquities of the children of Israel, and then sending him away into the wilderness never more to be seen by man'': Who that contemplates this, and realizes in his mind the transaction, does not see the actual transfer of his sins to Christ, and the ever- lasting removal of them from his own soul ? I say then, that for the ceremonial, no less than the moral, law, we are greatly indebted to this faithful servant of our God. Let us turn from him to the Prophets at large, com- prehending the whole collective body of them : What a chain « Lev. xvi. 15,21, 22. 270 ROMANS, XV. 26, 27. [949, chain of prophecy have they given us ! what an accumu- lation of particulars, so as to render it impossible for any one who candidly compares the predictions with the events, to entertain a doubt, but that Jesus is the Christ I And let it be remembered, that they all suffered much at the hands of their fellow-creatures for their fidelity to God : and, at the time that they were delivering their prophecies, they knew that it was not for their own benefit, or the benefit of the existing generation, that they were testifying of these things, but for the instruc- tion and benefit of generations yet unborn, even of us, to whom the Gospel is now fully revealed ^ Do we owe them no gratitude for these self-denying labours ? But, in order to appreciate more justly our obligations to them, let us suppose for a moment, that none of them had recorded the things revealed unto them, and that all their predictions had been forgotten : What would now have been the state of our minds in relation to the Saviour ? With whut doubts and fears should we have been agitated, and how uncertain should we have been at this hour, whether Christianity were not altogether ^' a cunningly devised fable !" Do not let us forget, that the assurance which we enjoy respecting the truth of our holy religion, is altogether derived from them : for though the miracles of our Lord were a convincing evidence of his Messiah- ship to those who saw them, yet to us at this remote period the completion of prophecy is a far surer and firmer ground of confidence : and therefore to those who gave us such a minute and connected series of prophecies we ought to feel the greatest obligations. There is however one Prophet in particular whose name we cannot possibly pass over in silence ; — I mean, the prophet David. He has committed to writing all the secret workings of his heart, under all the diversified conditions into which he was brought, and has given to the Church this invaluable record, that all future saints, into whatever situation they might be brought ; might be comforted and edified by his example. Where is there a Child of God in the whole universe that does not ac- count the Psalms of David his richest treasure ? Who does f 1 Peier i. U, 12. 949.] CHRISTIANS DEBTORS TO THE JEWS. 271 does not read them, and meditate upon them, and find them as marrow and fatness to his soul ? Who that has any true rehgion in his soul, does not find the Psalms the means of hiscommunication with heaven ; the ladder, by which he daily, and as it were hourly, ascends to God ? Is this no benefit ? or is the conferring of it no ground of obligation ? Verily the man to whom the name of David is not dear, evinces, that he has no taste for heavenly things, no just discernment of what is truly excellent. It will of course be expected, that we should not over- look the apostles, those faithful instructors in the whole counsel of God, and those bright examples of all holy obedience. What did not they endure, that they might carry the Gospel to the Gentiles ? How did they go throughout all the known world, in labours most abun- dant, and in deaths oft, " not counting their lives dear unto them, so that they might but fulfil the Ministry which they had received of the Lord Jesus, and testify the Gospel of the grace of God !" How many millions are now blessing God for them in heaven ! How many too are daily adoring God for them on earth, for all the light of their instructions, and all the benefit of their examples ! If those who have extended the blessings of civihzation, of liberty, and of science, are called Benefac- tors, what name shall we find whereby to testify our gratitude to the Apostles, for all the light, and peace, and joy, and holiness which through their instrumentality we possess. We will content ourselves however with this brief mention of them, that we may fix our attention on Him to whom infinitely above all we are indebted, — the Lord Jesus Christ. He also was a Jew, " of the seed of David as pertaining to the flesh," though in his divine nature he was " over all, God blessed for ever." Where shall we begin to speak of the obhgations which we owe to him ? or, having begun, where shall we make an end ? He did not merely engage in the covenant of grace as a party, like Abraham, bit was the very Mediator and Surety of the covenant, who confirmed and ratified it with Lis own blood, and undeitook, both on the part of God and man, that 272 ROMANS, XV. 26, 27. [949. that all the conditions of it should be fulfilled. He did not, like the Prophets, merely utter predictions that should be afterwards accomplished, but actually accom- plished in his own person all that had been predicted, and fulfilled every iota of what they had said should come to pass. Nor did he, like the Apostles, merely preach sal- vation to us, though at the expense of his own life ; but he actually wrought out salvation for us, bearing our sins in his own body on the tree; and '' becoming a curse for us," that we might be delivered from the curse of the broken law, and the wrath of an offended God. Nay more ; after having wrought out an everlasting righteous- ness for us by his own obedience unto death, he has for nearly 1800 years been incessantly occupied in securing to us the blessings of redemption by the efficacy of his all-prevailing intercession, and by the all-sufficient opera- tions of his grace. He is at this very moment the Head of the whole mystical body, the Church ; and is the source of life and strength to all his members. There is not amongst all the saints upon earth one holy desire, one good counsel, or one just thought, which does not proceed from him as its true and proper source : what- ever any man possesses, he has received it out of the inexhaustible fulness of Jesus Christ : so that neither on earth nor in heaven is there one who can arrogate any glory to himself : it all belongs to that blessed Saviour, " who liveth in us :" and to all eternity our song must be, " Not unto us, not unto us, but unto thy name be the praise :" " To Him that loved us, and washed us from our sins in his own blood, and maae us kings and priests unto God and our Father, to him be glory and dominion for ever and ever." Say now, Brethren, whether, or not, ye are indebted to our ever adorable Emmanuel ; and whether, if you neglect to praise him, the very stones will not cry out against you ? We hope by this time that the body of evidence which has been adduced has sufficiently established our obliga- tions to the Jews, and has prepared us with some measure of sincerity to inquire into, H. The returns we should make to them — It is something more than mere acknowledgements that 949.] cHRISTIA^:s debtors to thil jews. 2/'2 that we are called to make : our duty towards them may be comprised under two particulars : First, We should enclemwiir to secure fo?- ourselves that salvation irhich the Jews of former ages have handed down to us: and next, We should endeavmir by all possible means to make the Jews of this and future ages partakers of the same. 1 . We should endeavour to secure for ourselves that salvation which the Jews of former ages have handed down to us. I would ask, Can it be conceived, that we are atlibertv to neglect a salvation, which has been pur- chased for us at so great a price, and has been proclaimed to us in such a variety of ways ? Have not all those vvho in successive asjes have laboured for us, a right to expect from us some fruit of their labours ? Hear the appeal which God himself makes to us respecting this matter : *' O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, tliat I have not done in it ? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes'*?" Here is the very case in point. There is not any thing which we could possibly have desired, either for our con- viction or encouragement, which God has not done; yea, he lias far exceeded anything we could have desired, or even thought : And is all this kindness to be requited with neglect ? No : the Apostle justly says, " How shall ye escape, if ye neglect so great salvation, which at the first began to be spoken by the Lord, and v;as confirmed unto us by them that heard him M '^ If so many things had not been done for us, we had not, comparatively, had sin : but now we have no cloak for our sin :" and all who have sought our welfare, whether Patriarchs, or Prophets, or Apostles, yea and our Lord Jesus Christ himself, will be swift witnesses against us^ if we suffer all their labour to be in vain. All that thej' have done for us, " if it be not unto us a savour of life unto hfe, will be a savour of death unto death." The first return then which we are bound to make to God, and to all who, as his instruments, have sought our welfare, is, to give up ourselves '" Isaiah v. 3, 4'. ' Heb. ii. 3, 4. VOL. IX. T ^ 274 ROMANS, XV. 16, 27. [949. * ourselves wholly and unfeignedly to the Lord : and it is remarkable that the apostle Paul, expressly referring to the collection made at Corinth on the very occasion mentioned in our text, says, " To their power, (I bear record,) yea and beyond their power, they were willing of themselves, praying us with much intreaty, that we would receive the gift, and take upon us the fellowship of the ministering to the saints : and this they did, not as we hoped, but Jirst gave their ownselves to the Lord^^^ This then must have the precedence of all. Whatever returns we may make either to God or man for the benefits we have received from the Jews, they are all nothing without this : we must *^ first give our ownselves to the Lord.'' " I beseech you then, Brethren, by the mer- cies of God, that ye present your bodies and souls a living sacrifice, holy and acceptable unto God, which is your reasonable service'." I would, in the name of the Most High God, lay claim to every soul here present, and say, " Ye are not your own ; ye are bought with a price : therefore glorify God with your bodies and your spirits, which are his""." We call upon you, not to perform a work of supererogation, but to pay a debt : for God's debtors ye are ; and this debt must be paid to him at the peril of your souls. 2. In the next place, having secured this salvation for ourselves, we should endeavour to make the Jews of this and future ages, partakers of the same. It may be thought, perhaps, that though we are debtors to the Jews of former ages, we owe nothing to those of this generation. But we would beg leave to state a case, which we appre- hend will place this matter in its true point of view. Let us suppose, that a man of vast opulence had disinherited his own children on account of their misconduct towards him, and had bequeathed his whole possessions to us. Let us further suppose, that, after his descendants to the third or fourth generation had suffered all the most lamentable effects of his displeasure, it were in our power to benefit them, without at all injuring ourselves ; yea, and perhaps to elevate them to their former rank and happiness, without the smallest diminution of our own property ; should we not think that it was our duty to help *■ 2 Cor. viii,,3^5. ' Rom. xii. 1. "1 Cor. vi. 19, 20. 949,] CHRISTIANS debtors to the jews. 275 help them ? Would not the very consideration of our having, without any merit or service on our part, come to the possession of their inheritance, give them some claim upon our compassion; so far at least as to benefit them, if we could do it without any loss to ourselves ? Here then is the very case: "They were broken off from their own olive-tree, that we might be graffed in": and it is " of the root and fatness of their olive-tree that we are partaking" from day to day°°: and, as we may by God's help be instrumental to the " graffing them again upon tlieir own olive-tree," it is our bounden duty to do it, more especially as it is God's avowed purpose, that " they shall be graffed in," as soon as ever they repent them of their former sins, and look with sorrow on the Messiah, whom they have pierced. In this respect we may regard the Jews of this generation as the representatives of those of former ages, and discharge to them the debt which can no otherwise be paid to our original benefac- tors. If, notwithstanding their present degraded state, they are still " beloved by God for their fathers' sakes," much more should a regard for their fathers cause them to be beloved by us. But if this illustration be not sufficient to convince us, then we will come to an express command of God, which cannot fail to carry conviction to every heart. It will be recollected by all who have paid any attention to the New Testament, that, in the 1 Ith Chapter to the Romans, it is said, that " through the fall of the Jews salvation is come unto the Gentiles";" — that " the fall of the Jews is the riches of the world, and the diminishing of the Jews the riches of the Gentiles P;" — and, finally, that " the cast- ing away of the Jews is the reconciling of the world *•." But is this blessing which we inherit through them, to be engrossed by us, and no endeavour to be made on our part for tlieir restoration to the Divine favour ? No : it is committed to us as a sacred deposit, to be improuedjbr their good : (I repeat these words ; It is a sacred deposit, to be improved for their good ;) it is delivered to us, not as pro- prietors, to use it as we please, but as stewards, to use it for the express purpose that our Lord and Master has enjoined : ' Rom, xi. 17—19. " ib. ver. 24. " vet. 11. Pver. 12, "i ver. 15. 270 ROMANS, XV. 26, 27. [949. enjoined : and this avowed purpose is, that by every means in our power we should bring the poor outcast Jews to the renewed enjoyment of their paternal inheri- tance : nor should we ever see a Jew without saying in our hearts. There is a man whose inheritance I possess, and to whom I am very deeply in debt. Let us hear the express declaration of God respecting it : *' As ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy ^" Here let it be clearly seen, that the very end for which this mercy is committed unto us is, " that through our mercy they also may obtain mercy :" and if we do not improve, for the restoration of God's ancient people, the light and knowledge, the means and privileges, which we enjoy, we are unfaithful stewards. Were we speaking of a steward, who had alienated to his own use the property which we had entrusted to him for the benefit of others, we should find no terms too severe, not even those of thief and robber, whereby to characterize his conduct. We are unwilling to use such terms in reference to the Christian world, who have so long neglected their Jewish Brethren ; for we are per- suaded, that this neglect has proceeded from ignorance and inattention to the subject, rather than from any v/dful dereliction of the trust committed to them : but we must say, that, if the Jews continue to be neglected by us as they have been, we shall contract a fearful responsibility before God. There is an idea, which is often suggested in order to excuse our supineness, namely, that they are so blind and hardened, that it is in vain to attempt their conver- sion. But whose fault is it that they are so blind and hardened ? Is it not ours ? If Christians had universally displayed in their life and conversation the superior ex- cellence of their religion, is there not reason to think, that the Jews might by this time have been led to view it in a more favourable light ? Is there not also reason to apprehend, that they have been confirmed in their pre- judices against Christianity by the misconduct of its professors ? What wonder is it that they are ignorant of Christianity, 'ver. 30, 31. 949.] CHRISTIANS DEBTORS TO THE JEWS. 27f Christianity, when the professors of it now for so many hundred years have made no efforts to enhghten them with respect to it ? I say again, The fault is ours. If Christians had universally laboured for their salvation, as their forefathers did for ours, would there have been no converts from among them ? Would none of them have been stirred up to make inquiry into the evidences of our religion, and to seek its blessings ? But be it so. They are blind and obdurate. And what were we, when in our Gentile state ? yea, what should we at this very instant have been, if their fathers had done no more for us, than we have for them ? But the same grace that has wrougiit in us, can work in them ; and the same divine power that converted myriads of their forefathers, can work effectually in the hearts of men in the present day: the power that first " commanded the light to shine out of darkness, can shine into the hearts of the very darkest among them ; to give them the light of the knowledge of the glory of God in the face of Jesus Christ." By some it will be said, The time is pot come? But who is authorized to say that the time is not comer We have rather reason to hope, that the time is come, or at least is near at hand : for there is confessedly at this present moment a greater zeal among Christians for the Conversion of the Gentile world, and for the dissemina- tion of God's word throughout the habitable Globe, than has been at any other period since the Apostolic age : and this gives reason to hope, not only that God is about to do great tilings among the Gentiles, but that he is about to visit the Jews also : for as, on the one hand, " blind- ness in part is happened to Israel until the fulness of the Gentiles be come in," that is, till the period for the fuller diffusion of divine light among the Gentiles be arrived ; so, on the other hand, it is the fulness of the Jews, or the general conversion of them to Christianity, that is to be the riches of the Gentile world : according as it is writ- ten, " If the fall of them be the riches of the world, and the fall of them the riches of the Gentiles, how much more their fulness' ?' Here is a fulness of the Jews, as well as a fulness of the Gentiles : and each is to be sub- servient ■= Rom. xi. 12, 25. 2/8 ROMANS, XV. 26, 27. [949. servient to the completion of the other. In neither case is it to be understood as the completion of the work of divine grace among them ; but in both cases it relates to the comhiencement of that period when the work shall be completed. The diminution of the Jews was pro- gressive ; and so we trust will be the bringing in of the complement both of Jews and Gentiles. Indeed so far is it from being true that the whole Gentile world must be converted before the work of conversion shall begin among the Jews, that, as appears from the passage just referred to, the Jews in their converted state will be emi- nently instrumental in converting the Gentile world : and the circumstance of their dispersion through the world, and their knowledge of the languages of the countries where they dwell, peculiarly fits them for communicating to the Gentiles the light of divine truth, the very moment that they themselves receive it. We trust therefore that the very exertions which are now making for the Gen- tiles, have a favourable aspect on the Jews also. But there is at this time among the Jews themselves, and especially on the Continent, a considerable expectation of their Messiah : nor is it an ill omen, that the Christian world have begun to pay some attention to them, and to use means for their restoration to the Divine favour. We lay not any great stress upon the success of past endea- vours ; though that is by no means contemptible, consi- dering what difficulties there have been to contend with ; but we say, that, whether the time for their full conversion be come, or not, the time for exertion on our part is always come : the time for us to pay our debts is always at hand : and therefore, without presuming to judge of secrets which God has reserved in his own bosom, we call on all to discharge to that benighted people their debt of love. Is it asked. What shall we do ? We feel that we are their debiors ; but we know not how to discharge our debts ? I answer. What their fathers did for us, that is the thing which we should do for them. St. Paul said, " I am a debtor both to the Jews and to the Greeks :" and how did he discharge his debt ? He gave himself up altogether to the work of his Ministry among the Gen- tiles ; 949.1 CHRISTIANS DEBTORS TO THE JEWS. 279 tiles ; and counted not his life dear unto him, so that he might but fulfil it to their greatest advantage. He indeed had a particular call to the Ministry, which does not ex- tend to us : but we in our private capacity should he as strenuous for the welfare of our fellow-creatures, as he was in this official character as an Apostle : our modes of manifesting our regard for them will of course differ from his : but as far as our respective situations and characters will admit, we should exert ourselves to make known to them that Saviour, whom they have rejected and despised. It was not every Jew that preached to the Gentiles ; nor is it every Christian that is to preach to the Jews : but in conversation with them we may do much good, and in putting into their hands the New Testament, or other useful books ; and particularly in earnestly praying to God for them, we may bring down his blessing upon them. Besides, many united together for that end may effect incomparably more than the same number could in their separate and individual state. By encouraging therefore the society that has been formed for the advancement of their welfare, we, though but small contributors ourselves, maybe instrumental to the accomplishing of much good amongst them. The translating of the New Testament into pure Biblical Hebrew, and circulating that throughout all the world, is a work which we in particular, as patrons of learning and religion, shall do well to encourage. Were nothing more than the assisting of the Jews under some temporal calamity the object of this discourse, we should feel that we were warranted in caUing upon you, not to be hberal, but to h&just ; not to present gifts, but to pay your debts, to that much neglected people: for "if we have been made partakers of their spiritual things, our duty is to minister unto them in carnal things." But we stand on far higher ground than the Apostle, and prefer a higher claim. It is the souls of the Jews which we would com- mend to your care, and their eternal welfare which we would urge you to promote : and in this view all our claims upon you as debtors come with ten-fold weight. Alas ! we are greatly and shamefully in arrears ; but in proportion to our past neglect should be our future exer- 280 ROMANS, XV. 26, 27. [949. tions : and, as we know not bow little time may be allotted us for fulfilHng our duties to tbem, " whatever our band findetb to do, we sbould do it with our Uiigbt." *^* For the sake of those who may wish for a short compendiom view of the subject, thefoilowing skeleton is annexed. ROM. XV. 26, 27. Christianity a religion of love — exemplified on tbe day of Pentecost, and lifere — But this exercise of love was a debt: — " their debtors they are." I. Our obligations to the Jews ; II. The return we should make them. I. Our obligations to the Jews— These were Christians of a different nation from the Gentiles — Yet were they debtors to the Jev/s ; — as we also are, 1. To the Patriarchs — [Abraham— for the covenant of grace — and for a dis- play of faith — Isaac and Jacob — for illustrating a life of faith — ] 2. To the Prophets — TM f .1. 1 (1. Moral -(^S^l^^«'^"^^«^^^- [Moses — for the law^ ( a rule — (,2. Ceremonial — Scape-goat — Moral — Ceremonial — which, as a drawing, reflects light — AU the Prophets — for a chain of prophecy — David — for records of his experience — Ladder — '] 3. To the Apostles — [For so full an account of Christ — For their zeal, in risking life for us — For their example — of highest virtues — ] 4. To the Lord Jesus Christ — 'obtain the covenant — but ratified it-^ FHe did not f'^^'^^^ll — but accomplish — *- risk life — but laid it down, and bore our L iniquities — Who can tell the height and depth of his love ?] II. The 949.] CHRISTIANS DEBTORS TO THE JEWS. 281 II. The return we should make them — 1 . Endeavour to secure the salvation which the Jews of former ages have handed down to us— [It would requite them ill to neglect it — And would grearty aggravate our guilt— The Heathen are sinless in comparison — " How shall we escape if, &c.?" Heb. ii. 3. — Our duty then is, « t^ . i To trust in Christ— [ of Patriarchs— To follow the counsels and example < of Prophets— ^ of Apostles — J 2. Endeavour to make the Jews of this and future ages partakers of the blessings which we derive from^ their fathers — [If they are beloved of God for the fathers' sake, much more should they be by us; Rom. xi. 28. Obj. — We owe nothing to them — Ans.— We do, as the bereaved children of our blessed Benefactor. Query — How are we to do it? Ans.— As their fathers did for us: Use all active self-deny- ing exertions — Obj. — 'Tis in vain — they are hardened. Ans.— Whose faukis that?— Ours— Had we done for them as their father did for us, would it have been so? Have we not rather been a stumbling-block ? Obj. — The time is not come in their way — Ans. — Who is authorized to say so ? W^e afHrm that it is come — . 1. God is awakening an attention to the world— m Bibles — Missions, &c. 2. He has stirred up attention to the Jews — 3. He has excited an expectation of the Messiah, here and on the Continent— Ma«?/ goiie to Canaan — 4. He has given success already — Some pious— and studious, preparing — Success great, considering the efforts — Er^o, it is come. Rom. xi. 25. misunderstood. See ver. 12. But if it were not come, our duty is the same — Rom. xi. 30, 31. proves us unjust stewards, if we do not— We 282 ROMANS, XV. 29. [950. We call you then, not to be generous, but just — Pay your del}ts — If we called on you for temporal relief only, we should say so TEXT — But we stand on higher ground than Paul — Think what arrears, are due — Let not our importunity, like that of common creditors or claimants, offend — Let all the means in our power be used — Do all with holy zeal — " It pleased" twice — But let us, in thejirst place, give up our ownselves to the Lord ; 2 Cor. viii. 5 — Then may we hope for most success, when we can say, " Come, and I will go also ;" Zech. viii. 21.] DCCCCL. THE GOSPEL A SOURCE OF BLESSINGS. Rom. XV. 29. / am sure, that, ivhen I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ. OF all the Apostles, St. Paul was by far the most abundant in labours. In this chapter he mentions the almost incredible pains he had taken in preach- ing throughout all that extensive region, "from Jeru- salem round about unto Illyricum, the Gospel of Christ." He was now going to Jerusalem, to carry- thither the alms he had collected for the relief of the poor saints in Judea : but as soon as he should have accomplished that object, it was his intention to pro- ceed immediately for Spain, and to visit Rome in his way thither. Of this intention he apprises the Church at Rome. He tells them, in this Epistle, that, though he had not been the means of planting a Church among them, he considered himself " a debtor unto them, as well as unto other Gentiles ;" and that *' he longed exceedingly to see them, that he might impart to them some spiritual gift for the increase and establishment" of their faith and love*; and that " he was sure, that, when he should come to them, he should come in the fulness of the bless- ing of the Gospel of Christ." That 'Rom. i, 11—15. 950.] THE GOSPEL A SOURCE OF BLESSINGS. 283 That we may understand what it was that he thus taught them to expect, we shall shew, I. The blessings which the Gospel is intended to impart — There is a fulness of blessings treasured up for men in Christ Jesus, and communicated to them by the preaching of the Gospel : and, in order to form any just conception of them, we must speak of them, not in the minuteness of detail, but in a large and comprehensive view. We may say of the Gospel then, that it imparts a fulness, 1. Of light and liberty — [It comes to men whilst they are " sitting in darkness and the shadow of death," and fast bound in the iron yoke of sin. And to them it proclaims " a Saviour, and a great One, who is able and willing to deliver them'':" yea, it bids them shake off their chains, and " come forth out of their prison house, and out of darkness ^" The operation of the Gospel upon the souls of men may be not improperly illustrated by the deliverance of Peter from his prison. There he was lying bound with two chains, and sleeping, though on the very eve of his expected execution. But God sent an angel to deliver him ; and suddenly a light shined into the prison ; and Peter was awakened from his sleep ; and the chains fell off from his hands; and all the gates that seemed to oppose an insurmountable obstacle to his escape, opened to him of their own accord ; so that, to the utter surprise of all his friends, he was brought forth at once to light and liberty''. We do not mean to say, that the effect of the Gospel is always thus sudden; but, whether the operation be more or less gradual, this is invariably the issue of it, wherever " it conies in demonstration of the Spirit and of power:" the persons wrought upon by it, " have their eyes opened, and are turned from darkness unto light, and from the power of Satan unto God*." But there is an expression of St. Peter's that deserves particular attention. He represents men as " called by the Gospel out of darkness into marvellous light ^." And marvellous indeed it is. It is such light as not all other books in the universe can impart ; — a light pro- ceeding immediately from " the Sunof Righteouness;" — alight that exhibits every thing in its true colours ; sin, in all its malignity ; human-nature, in all its corruption ; the world, in all its vanity ; yea, and God, as a reconciled God, in all his glory : '' Isai, xiK, 20. ' Isai. xlii. 7. * Acts xii. 6—16. • Acts xxvi. 18. ' 1 Pet. ii. 9. 284 ROMANS, XV. 29. [950. giory : " it shines into the heart, and gives the light of the knowledge of the glory of God in the ftice of Jesus Christ." " The darkness being passed, and the true light shining into the heart," the soul is " delivered from the bondage of cor- ruption, into the glorious liberty of the children of God s."] 2. Of peace and joy — [The first elFect of the Gospel, or rather, of the law as preparing men for the Gospel, is, to alarm the conscience, and to make men sensible of their just desert : but the moment they embrace the promises of the Gospel, their fears are dis- sipated, and the whole soul is filled "with peace and joy in believing." This effect cannot be better seen than in the converts on the day of Pentecost. When they assembled in the morning, they were imder the influence of every hateful and malignant passion : and, on their first conviction of their guilt, they cried out with great distress of mind, " Men ancT brethren, what shall we do ?" But, as soon as they received the Gospel into their hearts, behold, what an astonishing change was wrought ! They were all penetrated with love, and peace and joy, " and ate their meat with gladness, blessing and praising God" with one heart and one soul. What was intimated before respecting the light imparted by the Gospel, may be said also of the peace and joy which it communicates : they are truly " marvellous ;" tlie peace is a peace that passe th all understanding," and the "joy is im- speakable and glorified." The natural man has no concep- tion either of the one or of the other : they are such as never were, nor ever can be, derived from any other source. Some little idea of them may be formed from the exalted language in which they are depicted by the Prophets. The heavens and the earth, even universal nature, are called upon to sing and shout for joy on account of that glorious redemption revealed in the Gospel ^ : and this is but a faint expression of that felicity which is the assured portion of all that believe'.] 3. Of growth and stability — [The Gospel does not merely beget souls to God, but fosters and nourishes them to their latest hour; so that they progressively advance, from " babes to young men, and fathers," in the Christian Church. Under its influence they *' proceed from strength to strength, till in due time they appear before their God in Zion." Wonderful beyond all conception are the truths which it reveals to their minds ; reveals, I mean, as far as they have a capacity to comprehend them. What astonishing views does it exliibit of the fulness, the ? Rom. vili. 21. '' Ps. xcvi. 11—13. Isai. xliv. 23. ' Ps. Ixxii. 6, 7. Isai. Iv. 12. & xxxv. 1, 2, 5, 6, 10. 950.] THE GOSPEL A SOURCE OF BLESSINGS. 285 the excellency, the glory of Christ, and the sufficiency of the work M'rou,':rht out by him! What discoveries does it give of the Divine }>crfections, as harmonizing and glorified in the work of Redemption ; — of the Divine counsels also, as ]ilan- ning every thing respecting it, and as infallibly accomplished in the sanation of God's elect ! What views does it afford them of the Lord Jesus Christ, as having undertaken to jus- tify his people by his blood, to sanctify them by his Spirit, and to " keep them by his own power through faith unto everlasting salvation !" These truths, brought home with pov>'cr to the soul, tend to " establish, strengthen, settle it ;" and to create a holy confidence in " Christ, as tlie Finisher, no less than the Author, of his people's faith." It is li-om such deep and enlarged discoveries as these that they are enabled to say, " If God be for us, who can be against us ?" " Who shall separate us from the love of Christ? I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." Not that they expect the end without the means : they know that they can never attain " salvation but through sanctifica- tion of the Spirit and belief of the truth :" they knov/ that " M'ithout holiness no man shall see the Lord :" but they know also that the grace of Christ shall be sufficient for them, and that he will " carry on and perfect in them the good Avork he has begim," suffering " none to pluck them out of his hands," nor any to bring them into condemnation.] From this view of the blessings which the Gospel is intended to impart, we pass on to mark, II. The subserviency of the Ministry to the commu- nication of them — ■ Tlie Apostle felt assured that he should be an in- strument to convey these blessings wherever he should go — God had originally instituted the Ministry for this very end — [Under the law, the priests' lips were " to keep know- ledge," and to impart it to all who should come to inquire of them : but under the Gospel dispensation, there was an order of men appointed to go forth into all the world, and, by them- selves or their successors in the Ministerial office, to " preach the Gospel to every creature." This also was the end for which the Holy Spirit, in his miraculous and gracious influ- ences, was given unto men, «ven to fit them for the discharge of 286 ROMANS, XV. 29. [950, of their Ministerial functions ; or, in other words, for the per- fecting of the saints, for the work of the Ministry, for the edifying of the body of Christ ; till we all come, in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ''." St. Paul too knew, by his own blessed experience, that the word, as delivered by him, had in many thousand instances produced this effect. Many Churches had been established by him : yea, in no place whatever had he been left to " run in vain or labour in vain ;" he was assured therefore, that if ever he should have the happiness of going to Rome, he should see fruits of his labours there, as well as he had done among other nations. The Church of Rome too was already well prepared to receive all his instructions, seeing that already both their faith and their obedience were so eminent as to have attracted the notice and admiration of the whole Chris- tian world'. He could have no doubt therefore, but that in such a soil, the seed which he should sow would spring up abundantly.] The same assurance also every faithful Minister may have — [God has said, that " if we stand in his counsel, and cause his people to hear his words, we shall be the means of turning them from their evil way, and from the evil of their doings "'." True it is, we are not authorized to expect such success as was vouchsafed to the apostle Paul : but we are assured, that, if " faithful in the discharge of our office," we shall " not run in vain, or labour in vain." God has said, " As the rain and the snow come down from heaven, and give bread to the eater and seed to the sower, so shall my word be, which goeth forth out of your mouth : it shall not return to me void ; but it shall accomplish that which I please ; it shall prosper in the thing whereunto I sent it." The word is still " the rod of God's strength," the wonder-working rod, which, in whose hand soever it may be, shall alike effect the object for which it is sent, whether to the dividing of the Red Sea, or the bringing forth of water from the flinty rock. Still " it is as fire, or as the hammer that breaketh the rock in pieces :" still is it " mighty through God to the pulhng down of strong-holds :'* " it is sharper than any two-edged sword, and shall pierce even to the dividing asunder of soul and spirit, and the joints and marrow." What if we be but babes in the delivery of it? God kEph. iv.8, 12, 13. • Rom. i. 8.& xvi. 19. See particularly his high commendation of them, Ch. xv. 14. "" Jer. xxiii. 22. 950.] THE GOSPEL A SOURCE OF BLESSINGS. 2S7 God will " ordain strength in the mouth of babes and suck- lings," and will shew, that the Gospel still is, no less than in the Apostolic age, " the power of God unto salvation, to every one that believeth." And here we will venture to make our appeal to those who hear us. Whether " the handful of corn which we have cast upon the top of these mountains have not grown up ?" and, though we cannot say that " the fruit thereof shakes like the woods of Lebanon," or that converts amongst us " flourish as numerous and as beautiful as the grass of the earth",'' yet some Ave have had as " seals to our|Ministry ;" and, " though poor " in ourselves, we have been the happy instruments of " making some rich ;" even richer far, than if we had imparted to them all the wealth of the whole world". We quite mistake, if we suppose that any faithful Minister shall be suffered to labour altogether in vain : the success of some may be small in com- parison of that of others : but none shall be left wholly without witness ; for our blessed Lord has expressly said, " Lo, I am with you alway, even to the end of the world ''."] May we not observe from hence — 1. What a glorious work is that of the Ministry! [A pious Minister, who devotes himself wholly to his blessed work, is like a cloud pouring down " showers of bless- ings" wherever he goesP^ God by his exertions "makes manifest the savour of the knowledge of Christ in every place"," and scatters with a liberal hand "the unsearchable riches of Christ." O blessed work! what employment in the universe can be compared with it ? See it described in the passage cited from Isaiah by the Saviour himself': and though that passage primarily relates to him, we may apply it with perfect propriety to all who go forth in his name : and, Uke him, we may justly say, " This day is this Scripture fulfilled in your ears'." O that all who bear this sacred character, or look forward to the assumption of it, might have a becoming sense of the dignity of their office, and live only for the pro- fitable discharge of it ! and that each in his place and station might be "a tree of life," from which multitudes may gather fruit unto life eternal ' !] '2. What enemies to themselves are they who will not attend the ordinances of the Gospel ! [If Paul himself should " come hither in the fulness of the blessing of the Gospel of Christ," what would they be benefited, who " Ps. Ixxii. 16. "2 Cor. vi. 10. p Matt, xxviii. 20. PP Ezek. xxxiv. 26. ' 2 Cor. ii. 14. ' Luke iv. 18, 19. • Luke iv. 21. ' Prov. xi. 30. \ 288 ROMANS, XV. 29. [950. who would not come within the sound of his voice ? The pool of Bethesda was endued with all its healing virtues in vain, to those Avho would not come and wait for the moving of the waters : nor can they be nourished hy all the rich provisions of the Gospel, who will not accept the invitation to the fcast> 0 Brethren, do not be making foolish excuses : for God, who knows the state of your hearts, will put the right inter- pretation on your refusal; and consider your answer, not according to the mere letter of it, " I cannot come," but ac- cording to the spirit of it, " I loill not come." To such contemners of God's mercy the Gospel will prove a curse, rather than a blessing : " to those to whom it is not a savour of life unto life, it will be a savour of death unto death : and they who, " like Capernaum, have been lifted up to heaven" by the privileges they have enjoyed, " will be cast down the deeper into hell" for their abuse of them. The Lord grant that you may know the day of your visitation, and, whilst ye have the light, may walk in the light, that ye may be the chil- dren of light!"] 3. What an awful responsibility attaches to those who hear the Gospel! [Surely every one of us should inquire. What blessings have I received from the ministration of the word ? What know 1 of this fulness of light and liberty, of peace and joy, of growth and stability, which the Gospel is sent on purpose to communi- cate ? Brethren, has it " come to you as yet in word only, and not in pov/er and in the Holy Ghost, and in much assurance ?" Unhappy people, if this be the case ! Have you never read those words of the Apostle, " The earth v/hich drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God : but that which beareth briers and thorns, is rejected, and is nigh unto cursing ; whose end is to be burned " V O fearful curse! O, "who shall dwell with everlasting burnings P" Be persuaded, beloved Brethren, to pray mightily to God for his blessing on the word. It would be to no purpose that even " Paul should plant, or Apollos water, unless God himself give the increase." Look up to God then, to make the word effectual for your good ; and, when you are hearing it, pray to him to apply it with power to your hearts. Before you come up to the ordinances, go to the God of ordinances, and intreat of him to visit you with his salvation : and then say with yourselves, ' Now I am going to meet my God, who is coming to " bless me with all spiritual blessings in Christ Jesus :" Lord, " I am not straitened in thee ; let me not be straitened in my own bowels :" come to me " in all the fulness of " Heb. vi. 7. 8. 951.] PRACTICAL NriSDOM RECOMMEXDtD. 281) of the blessing of the Gospel of Christ," and let nie this day be " filled with all the fulness of God\" To this prayer, in re- ference to every one of you, we most cordially add, " Anion and Amen."] DCCCCLI. PllACTICAL M'ISDOM KECO JI M EN DED. Rom. xvi. 19, 20. / uould have you wise tnito that ivhich is good, and simple concenmig evil. And the God of peace shall bmise Satan iindei- your feel shortly. WHOEVER knows the perverseness of the hu- man mind, must see that it is in vain to hope that any Church under heaven should be long free from the influence of error and contention. What St. Paul said to the Elders of Ephesus, when he parted with them at Miletus, must sooner or later be addressed to all who have been long favoured with the Ministry of the Gospel, that " grievous wolves will enter in among them, not sparing the flock ; and that even of their ownselves will men arise, speaking perverse things, to draw away disciples after them*." The Church at Rome was as free from this spirit as any in the Apostolic age. Their faith", and love% and obedience'^, were such as to render them famous through the whole Christian world, insomuch that St. Paul rejoiced greatly on their account": yet he judged it necessary to caution them against " those who wished to cause divisions and offences among them*^." In prosecution of his purpose he tells them what he wished for in their behalf, namely, that they should be wise unto that which is good, and simple concern- ing evil. In discoursing on these words, we shall point out — I. The state of mind we should cultivate- Nothing is more desirable than to have our minds well regulated in reference to the concerns of religion; since ^ Acts XX. 29, 30. '' Rom. i. 8. " Rom. xv. 14. d yer. 19. " ilv ^ib. ver. 17. VOL. IX. W 290 ROMANS, xvi. 19, 20. [951. since by error in judgment, and indiscretion in eon- duct, we may do incalculable injury to others, and subject ourselves also to many calamities. We should make it our daily study to be, 1. " Wise unto that which is good" — [It requires no little wisdom to discern in some cases what is good ; for good and evil, though totally opposed to each other in matters that are clear and obvious, are some- times so diversified in their shapes, and so doubtful in their appearances, that they may easily be mistaken for each other. Peter's concern for the welfare of his Master, had the appear- ance of friendship, whilst in reality it was a preferring of his Master's present welfare to the eternal welfare of the whole world; and in that view was reproved by our Lord as a demoniacal suggestions There is not any error, either in doctrine or in practice, which may not assume the semblance of truth : and to divest it of all its false colourings, requires much calm and dispassionate investigation. In addition to the close affinity m hich there may be between points that are essentially different, and the consequent dan- ger of mistaking their true qualities, there is within ourselves a propensity to lean rather to the side of error by reason of the corruption of our own hearts. There is in our fallen nature a bias towards evil, so that, however fairly we may promise in the outset, we cannot go far without feeling a drawing on one side or other from the straight line of perfect rectitude : either passion or interest is apt to creep in, and to give an undue inclination to our judgment: under their influence we take but a partial view of things, or see them in a distorted shape : in a word, we want " a single eye, which alone can cause the body to be full of light." Bvit a still further source of error is, that our fellow-creatures are almost universally on the side of error, and, by the coun- tenance which they afford it, render it extremely diflicult to be discovered. The spirit of the world is altogether contrary to the Spirit which is of God, so that our minds are blinded by it, and we cannot discern clearly what is of God, and what is not''. Besides, "there are many vain-talkers and deceiv- ers V' who " lie in wait on purpose to deceive ''," and who actually do " by good words and fair speeches deceive the hearts of the simple ','' even so far as to " subvert whole houses'"." Against such persons it is extremely difficult to guard : and in order to withstand their influence, we need to have from God himself "a spirit of wisdom and understanding, a spirit t Matt. xvi. 22, 23. " 1 Cor. ii. 12. ' Tit. i. 10. ''Eph.iv. 14. ' ver. 18. "Tit.i. 11. 951.] PRACTICAL WISDOM RECOMMENDED. 291 a Spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and to be made quick of understand- ing in the fear of the Lord"."] 2. " Simple concerning evil" — [The word " simple" may be understood either as opposed to a mixture in our principles, or to an offensivaiess in our conduct ; both of which we should with great diligence avoid. We must indulge then no evil in ourselves : we should have no sinister ends in view, no selfish dispositions to gratify, no personal interests to promote : there should be no allowed guile within us : we should guard to the uttermost against any mixture of principle : we should hate sin as sin, irrespec- tive of its consequences ; and determine through grace to mortify it, whatever carnal advantages such conduct may deprive us of, or whatever pains it may entail upon us. We must be careful also to give no encouragement to evil in others. In no respect whatever should we encourage sin. We should not only *' have no fellowship with the unfruitful works of darkness, but should rather reprove them :" for if we counte- nance sinners in any of their ways, we " make ourselves par- takers of their evil deeds"." This is particularly inculcated in the words before our text. We should " mark those who cause divisions and offences, and should avoid them." In another place the Apostle says, we should "withdraw our- selves from them, and have no company with them, that they may be ashamed '." In truth, if we would " mark " the spirit of such persons, we should soon see how erroneous their ways must be : for they shew by their pride and conceit, their boldness and forwardness, and the constant tendency of their exertions to advance either their own interests or the interests of their party, that " they serve not the Lord Jesus Christ, but their own belly." Thus the uniform endeavour of our lives shovdd be, as our Lord has taught us, to be " wise as serpents, and harmless as doves ''."] That we may the more earnestly cultivate this spirit, let us consider, II. Our encouragement to live in the exercise of it — The evils against which we would guard you arise in great measure from the agency of Satan — [It was Satan who " beguiled Eve" in Paradise : and from that time has he been incessantly occupied in decei\ing the " Isai. xi. 2, 3. ° 2 John, ver. 11. »" 2 Thess. iii. 6, 1 4. < Matt. X. 16. 292 uoMANs, xvj. 19, '20. [951. the Children of men. Tlie bad are wholly under his influence : he inspired the four hundred prophets of Baal to deceive Ahab to his ruin' : and both Judas and Ananias were actua- ted by him to perpetrate the crimes which they respectively committed. But even good men are also w^rought upon by him on some occasions, as has already appeared in the case of Peter, and as is intimated in the cautions given by St. Paul both to the Corinthian and Thessalonian Churches \ )Satan can easily assume the appearance of an angel of light, and can enable " his ministers to appear as ministers of righteous- ness*." Hence arises a necessity to be always on our guard against his devices.] But his influence shall soon be destroyed — [It was foretold in the very first promise, that the " Seed of the woman should bruise the serpent's head." And this has been fulfilled by our Lord Jesus Christ, who, even whilst he was yet alive, declared, that, " the prince of this world was judged," and " cast out ;" and who " by death overcame him utterly," and whilst yet upon the cross '' spoiled all the principalities and powers of darkness." Afterwards, in his resurrection, he completed his triumph over Satan, " leading captivity itself captive." And as he has thus vanquished him for us, so will he also overcome him in vis, enabling us to *' resist him till he flees from us," and finally to " bruise him under our feet." Soon shall he cease to harass us. We have but a little time more to conflict with him. The victory is assured to us ; and his doom is sealed. The time is near at hand, when all the judgments which he seeks to bring on us shall fall upon his own head ; and we whom he now la- bours to devour shall sit in judgment upon him, and, as asses- sors with the Lord Jesus Christ, shall declare and comfii'm the sentence that shall be executed upon him to all eter- nity".] And this is a great encouragement to us to main- tain the conflict in the way before prescribed — [Were the contest to be of any long duration, we might be discouraged, just as the Israelites in the wilderness were, at the length of the way "". But " it is but a little time, and He who shall come, will come, and will not tarry \" Me- thinks, already has Satan received his death wound, so that we have but to follow up the victory already gained. Al- ready is he, like the five kings of the Amorites when shut up in the cave, doomed to certain death: and soon, like them, shall '■ 1 Kin. xxii. Ig -23. ' 2 Cor xi. 3. 2 Thess. iii. 5. ' 2 Cor. xi. 13—15. " i Cor. vi. 3. » Numb. xxi. 4. > Heb. x. 37. 952.] BLnssixGs imparted by the gosi>ei.. 293 shall he be brought forth for execution, and the feet of all the Children of Israel be put upon his neck. Yes, he is already a vanquished enemy ; and in a little time shall our conflicts be followed with complete success. Like the redeemed Israelites, we shall see all the enemies that affrighted us, dead upon the sea-shore.] Application — Are any of you unconscious of the difficulty of stemming the torrent ? [It only shews that you are carried down with the stream. The generality are " wise to do evil, but to do good have no knowledge'':" To become the very reverse of this is no easy matter : and if ever you be brought to a truly Christian state, you shall know the difference between floating with the stream and swimming against it.] Are any of you discouraged by reason of the diffi- culties which you have to contend with? [" Encourage yourselves in the Lord your God." Greater is He that is in you than he that is in the world. He has pledged himself, that " neither angels nor principalities nor powers shall ever separate you from his love ;" and " what he hath promised he is able also to perform." Mil- lions who were once as weak as you have already triumphed over Satan and all his hosts, having " overcome him by the blood of the Lamb." That same blood shall prevail for you: and ere long shall you also bear the palm of victory, and sing for ever the triumphs of redeeming love.] ' Jer. iv. 22. DCCCCLIL the blessings imparted by the gospel. 1 Cor. i. 4 — 9, I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ ; that i?i every thing ye are enriched by him, in all utterance, and in all knowledge ; even as the testimony of Christ was covfrmed in you : so that ye come behind in no gift ; waitimf for the coming of our Lord Jesus Christ ; ivho shall also confirm you unto the end^ that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. WE cannot but admire the address which is ma- nifest in all the Epistles of St. Paul. He of course has 2^ 1 CORINTHIANS, I. 4 Q. [952. has frequent occasion to mention truths which are far from palatable to those to whom they are spoken: but he always introduces them in so kind a manner, and accompanies them with such expressions of the most unfeigned love, that it is almost impossible for any to be offended with him. He never shrinks from a faithful discharge of his duty : but he exerts himself always, to the utmost of his power, to heal the wounds which his fidelity inflicts. The Corinthian Church was in a far worse state than any other that he had occasion to address : indeed the manners of the Corinthians, previous to their conversion, were dissolute even to a proverb ; and therefore it is the less to be wondered at, that, after their conversion, many of them should still need admonition on points which they had hitherto been accustomed to regard as venial at least, if not altogether indifferent. On every thing necessary for their welfare, the Apostle here communicates his sentiments freely : but in the commencement of his epistle he makes no difference between the Corinthians and the purest of all the Churches. He knew that if many among them were corrupt, the great majority of them were sincere; and therefore he comprehends them all in the first expressions of his regard, that he may afterwards have the more influence over those, whose errors he designed to rectify. And this by the way shews us, that, when we see in our Liturgy the same charita- ble expressions relative to the state of persons in our own Church, we ought not scrupulously to strain every word to the uttermost, but should allow the same latitude of expression in the one case as we do in the other. But not to dwell on this, we notice in this introductory acknowledgment of the Apostle, I. The blessings which the Gospel imparts — The Gospel is no other than " a testimony" of Jesus. This was " the spirit of prophecy " under the Old Testament "; and it is the spirit of all the writings in the New Testament. What the testimony waSj • Rev. xix. 11. 952.] BLESSKVGS IMPAHTED BV THE GOSPEL. 29o was, is declared with great precision by St. John : " This is the record, that God hath given to us eter- nal 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 ''." The Believer has this testimony " confirmed in him." There are two ways in which this testimony is confirmed : the one is externally, by signs and miracles; the other is internally, by the operation of the Spirit of God upon the soul. The Corinthians had had it confirmed to them in both ways: for no Church exceeded them in miraculous gifts s and in the change wrought upon their own souls, they had an evidence of the truth and power of the Gospel : they had an evidence of it in " the grace which had been given them by Jesus Christ." Two things in particular they had received, which served to mark the saving efficacy of the Gospel ; namely, 1 . An enlightened mind — [They had been " enriched by Christ with all utterance and all knowledge." Distinct from miraculous gifts, there is in Believers a knowledge of an experimental kind, and an ability also to declare that knowledge with ease and preci- sion. It is a knowledge derived from the heart, rather than from the understanding ; even sucli as Solomon refers to, when he says, " The heart of the wise teacheth his mouth, and addeth learning to his lips'*." St. John speaks of this when he says, " He that believeth in the Son of God hath the wit- ness in himself*." There is a perfect correspondence between the divine record concerning Christ, and the feelings of the Believer's soul : he feels that he needs such a salvation as Christ offers, and that there is in Christ a sufficiency for all his wants : and in speaking of these things every Believer throughout the universe is agreed. As in all human Beings, notwithstanding some minute differences, there are the same general features belonging to the body; so in the minds of all Believers there is, notwithstanding a diversity in smaller mat- ters, a correspondence in their general views and sentiments: they all confess themselves to be sinners saved by grace through the Redeemer's blood. Others, who are not true Believers, may have the same creed ; but they have not these truths " 1 John V. 11, 12. =1 Cor. xii. 10. •^ Prov. xvi. 23. • 1 John v. 10. 296 1 CORINTHIANS, I. 4—Q. [952. truths written in their hearts ; nor can they speak of them from their own experience : this is the portion of the true Behever only ; and it is a portion, in comparison of which all the knowledge in the universe and all the wealth of the Indies are but dross and dung\] 2. A waiting spirit — [The Corinthians " came behind in no gift, waiting for the coming of our Lord Jesus Christ." The saints under the Mosaic dispensation waited for the first advent of our Lord : those under the Christian dispensation wait for his second advent, when he will come again from heaven in power and great glory, to gather together his elect, and to put them into full possession of their destined inheritance. The first Chris- tians thought this period very near at hand: we who live 1700 years after them, believe that it is yet distant; because there are many prophecies not yet fulfilled, which must re- ceive an accomplishment before the arrival of that time. But, as far as respects us individually, the time is near to every one of us, even at the door ; for, on the instant of our depar- ture from the body, we are borne into the presence of our Judge, and have our portion for ever fixed. Hence the Be- liever waits for his dissolution, as the promised commence- ment of everlasting joys. Others may wait, and even long, for death, as a termination of their sorrows ; but it is the Believer alone who " looks for and hastes unto the commg of the day of Christ," as the completion and consummation of all his joys. Others may affect heaven as " a rest" from trouble; but the Believer alone pants for it as a rest in God. In the view of that day, " he is sober, and hopes to the end for the grace that shall be brought unto him at the revelation of Jesus Christ"."] But from our text we are led to notice farther, II. The blessings which the Gospel secures — God, in calling us to the knoiuledge of his Son, calls us also to a fellowship ivith his Son, in all the blessings both of grace and glory : and where he gives the former of these blessings, there he engages to impart the latter also. On this ground, the promise of a faithful God, the Apostle assured the Corinthians of, 1 . Their continued preservation — [" Pie shall confirm you unto the end," says he. If Be- lievers were left to themselves, they would have no prospect of ever enduring to the end. So many and so great are the difficulties ' Phil. lii. <".. ' I Pet. i. 13. 952.] BLESSINGS IMPARTED BY THE GOSPEi,. 297 difficulties which they have to contend with, that they could have no hope at all. But God undertakes for them, to "keep them by his own power through faith unto salvation." He engages both for himself and for them: for himself, that "he will not depart from them to do them good ;" and for them, that " he will put his fear into their hearts, so that they shall not depart from him''." If they offend him by any violation or neglect of duty, " he will visit their transgressions with the rod, and their iniqviity with stripes : but his loving-kind- ness will he not utterly take from them, nor suffer his faith- fulness to fail: for once he has sworn by his holiness, that he will not lie unto David'." So fully assured of this truth was Paul in relation to the Philippian Church, that he declared himself " confident of this very thing, that He who had begun a good work in them would perform it until the day of Jesus Christ '' :" and the same confidence we may feel in relation to every true Believer, that " none shall ever separate him from the love of Christ'." God pledges his own word, that "he will not suffer them to be tempted above that they are able "V but that " he will perfect that which concerneth them." When therefore Ave " pray to God that our whole spirit, soul, and body may be preserved blameless unto his heavenly kingdom," we are authorized to add, " Faithful is he who hath called us ; who also will do it"."] 2. Their ultimate acceptance — [" He will preserve us, that we may be blameless in the day of our Lord Jesus Christ." " Blameless" in some re- spect his people already are, inasmuch as the Lord Jesus Christ has washed them in his blood, and pronounced them " clean"." But in the last day we shall be blameless in our- selves, as vt^ell as in him ; being not only justified, as we now are, by his blood, but sanctified also by his Spirit, and trans- formed into the perfect image of our God. Then " will Christ present us to himself, without spot, or wrinkle, or any such thing; yea, holy, and without blemish'':" and in the meantime " he will, by his almighty and all-sufficient grace, " strengthen, and establish, and settle us even to the end"!." Thus does God assure to his people their continued pre- servation, and their ultimate acceptance with him : and he pledges his own faithfulness for the performance of his word. But let no man imagine that these truths supersede the necessity of care and watchfulness on our part ; for God will never fulfil his promise to us but through the instrument alitTj of oiir exertions. Hence he requires every exertion on our part, precisely ^ Jer. xxxii. iO. * Ps. Ixxxix. 30—35. '' Phil. i. 6. ' Rom. viii. 38, 39. "• I Cor. x. 13. ' 1 Thess. v. 23, 24. • John XV. 3. P Eph. v. 21. ''• ! Pet. v. 10. 298 1 CORINTHIAXS, I. 4 Q. [952. precisely as if he had left the final issue solely dependent on our own efforts ; and suspends his promised mercies altogether on the performance of our duties. To obtain his final accept- ance of us as blameless, we must hold fast our faith : " He will present us holy and unblameable, and unreproveable in his s>\ght, if IV e CO ntiiiue in the faith grounded and settled, and be not moved away from the hope of the Gospel ^" We must also abound in love ; we must " increase and abound in love one towards another, to the end that he may establish our hearts unblameable in holiness before God even our Father, at the coming of our Lord Jesus Christ Avith all his saints'." We must also use all diH• Matt. xxiv. 35. ' Rom. xii. 1. 953.] HOW THE GOSPEL IS TO BE REGARDED. 299 and perverse nation, shining among them as lights in a dark world ^"] 3. Remember in whom all your strength is — [Of yourselves you can do nothing. It is God, and God alone, that can " confirm you unto the end." He who has been " the Author, must also be the Finisher," of your salvation. It is " He that must work all your works in you :" " all your fresh springs must be in him." Know then, that "he is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy'':" and he will do it, if you rely upon him ; for St. Paul expressly . says, " The Lord is faithful, who will stablish you, and keep you from evil*^." To him therefore, even " to the only wise God our Saviour, be glory and majesty, dominion and power, now and for ever ; Amen^"] » Phil. ii. 15. " Jude, ver. 24. * 2 Thess. iii. 3. ^ Jude, ver. 25. DCCCCLIII. THE TRUE LIGHT IN M^HICH THE GOSPEL IS TO BE REGARDED. 1 Cor. i. 23, 24. IVe preach Christ crucified; unto the Jews a stumbling-block, and unto the Greeks Joolish?iess ; but unto them which are called, loth Jews and Greeks, Christ the power of God, and the wisdom of God. THERE is a disposition in man to dictate to God, rather than to receive from him what he is pleased to give — Though this is not right, nor should Ministers gra- tify it, yet they should consult men's prejudices, and " seek to please them for their good" — The Jews and Greeks sought what from their edu- cation they had been accustomed to admire — But St. Paul, notwithstanding his readiness to yield in all things that were less important, was compelled to make the strain of his preaching directly opposite to their corrupt desires — ^** The Jews require &c.; but we preach &c." I. The great subject of the Christian Ministry — The Apostle designates this by " preaching the Gospel," 300 1 CORINTHIANS, I. 23, 24. [953. Gospel," " preaching the cross," preaching Christ and him crucified" — But in "preaching Christ crucified" he did not confine himself to an historical relation of the fact, or a pathetic description of it — • To fulfil the true end of the Christian Ministry, we must, 1 . Declare the nature of Christ's death — [This in appearance was only like that of the malefactors that suffered with him — But it was a true and proper sacrifice to God — In this light it was characterized by the whole Mosaic ritual "* — In this light it was foretold by the Prophets'' — In this light it is plainly represented throughout the New Testament'' — And unless it be ])reached in iliis view, we do not, in the Apostle's sense, preach Christ crucified — ] 2. Set forth the benefits resulting from it — • [There is not any one spiritual benefit which must not be traced to this source — Pardon, peace, holiness, glory, are its proper fruits — Without the atonement we could have received nothing ; but by and through it we may receive every thing — This also must be distinctly inculcated, if we would approve ourselves faithful stewards of the mysteries of Christ,] 3. Persuade men to seek an interest in it- — [We find men filled with* self-righteous conceits, and with great difficulty brought to renounce them — We must therefore argue with them, and urge upon them all the most powerful considerations — We must address ourselves to their passions as well as their understanding ; and gain their affections on the side of truth — It was thus that Paul preached Christ ; and it is thus only that Christ crucified can be preached aright — ] II. The manner in which it was, and is still, re- ceiv^ed — As there were differences of opinion respecting our Lord himself, some accounting him a good man, and * The sacrifices were types ot'the atonement. *■ Isai. liii.lO, 6, 5. 'Matt. xxvi. 28. 1 Cor. v. 7. Heb. ix. 26. Eph. v. 2, 953.1 HOW THL CiOSl'tL IS TO J'. J-. KKOAKDL;!). 301 and others a deceiver, so are there respecting his Gospel — 1 . Some reject it with contemptuous abhorrence — [Jews and. Greeks were ci. 5. John vii, 47, 48. Mark xii. 3, 954.] THE OBJECTS OF GOD's CALL. 305 makes you judges in your own cause 5. We know that these facts give Umbrage to many : but however the proud may find in these things an occasion of offence, our blessed Lord saw nothing in them but ground for praise and thanksgiving ^] Our subject leads us to notice, II. The immediate effect of that choice— We are told that Noah, in building the ark, " con- demned the world'." A similar effect is produced by the peculiar mercy vouchsafed to the poor. The great and learned, though " ttiey shame the counsel of the poorV yet are ashamed'' and confounded when they see, 1 . Their superior discernment — [Many of the wise, like the Scribes and Pharisees of old, are conversant with the Holy Scriptures, and extremely well instructed as to the letter of them. From hence they suppose that they must necessarily enter into the spirit of them, and be as superior to others in a comprehension of Divine truth, as they are in wealth or talents. But when they come to con- verse with one who has been " called out of darkness into God's marvellous light '^\" they begin to feel their own igno- rance, and to wonder at the depth and clearness of the per- son's knowledge. They cannot conceive how an unlettered person should attain such just and comprehensive views, which they with all their application have not been able to acquired They do not reflect on what God has told them, that " the natural man cannot receive the things of the Spirit of God ;" and that the knowledge of them must be obtained by means of a spiritual discernment '". They, through the pride of their hearts, presume to bring divine truths to the bar of their own reason; and thus are led to account them foolishness: but the humble disciple of Jesus willingly receives all that God speaks ; and to him " every word is both plain and right"." But all this is a mystery to those who are " wise after the flesh,"— a mystery which mortifies their pride, and in- flames their wrath °.] 1. Their indifference to the world — [The men of letters and of wealth, instead of rising above the world, are really its greatest slaves. To enjoy its plea- sures, its riches, and its honours, is the summit of their am- bition. ^ Jam. ii. 5. ^ Matt. xi. 25, 26. ' Heb. xi 7. j Ps. xiv. 6. ^ Kd-ruia-jcvvY]. *"' 1 Pet. 11- 9. ' Prov. xxviii. 11. "'1 Cor. ii." 14. " Prov. viii. 9. " John ix. 34'. VOL. IX. 306 1 CORINTHIANS, I. 26 IQ^ [954, bition. They, on the contrary, who are "chosen of God and called P," are enabled to renounce the world, and to regard it no more than they would a crucified object, with whom they have no further connection ''. Now when these persons shew, by their heavenly conversation, that they consider themselves as mere pilgrims and sojourners here, and that " they are looking for a better country, that is, an heavenly "^j" the poor slaves of this world cannot comprehend it. They wonder how any should be so indifferent to the things of time and sense, so bold to encounter the frowns and contempt of all around them, and so immoveable in their adherence to such exploded sentiments and conduct. They know that they themselves could not act in such a manner ; and they are unable to ac- count for it in others. But if they understood those words, " This is the victory that overcometh the world, even our faith ^" they would cease to wonder; yea, they would rather wonder that the operations of faith were not yet more uniform and extensive,] 3. Their delight in holy exercises — [The wise, and mighty, and noble will often perform religious duties with a commendable regularity: but they comply with them rather as the institutions and customs of their country, than as exercises in which they find any plea- sure, or from which they expect to derive any present benefit. It is far otherwise with the poor, weak, despised followers of Christ : they engage in these employments with delight : they look forward to the returning seasons of devotion with un- feigned joy : and, though they cannot always maintain a spiritual frame in them, yet there is no other employment so pleasing to them, or so productive of permanent satisfaction. Now this also appears strange and unaccountable to them that are yet in their unconverted state : they cannot conceive how it should be, that persons should multiply their seasons of worship, and put themselves to much expense and trouble in attending on them, without any apparent necessity. They can ascribe it to nothing but enthusiasm or hypocrisy. They are constrained however to confess, that, if religion so abstracts the mind from earthly things, and so inclines us to set our affections on things above, their hopes and prospects are " brought to nought." Thus as the Gentiles, who were scarcely regarded as having any existence, were made use of by God to bring to nought the Jewish polity, in which all that ivas valuable was supposed to he contained^; so the spirituality of real Christians is yet daily P Rev. xvii. 14. "^ Gal vi. 14. ' Heb. xi. 13—16. ' 1 John v. 4. , ' This Is the meaning of those expressions, " things which are not ;" and " things which are^" Compare 2 Esdras vi. 56, 57. and the Apocryphal Esther^ Ch. iv. 11. with Roru. iv. 17. 954.] THE OBJECTS OF GOd's CALL. 307 daily made use of by God to bring to nought the pride of wisdom, the power of greatness, and the fond conceits of pharisaic morahty.] But let us examine yet further, III. Its ultimate design — ■ God, as it becomes him, consults in all things his own glory. In this dispensation more especially, He has provided, " that no flesh should glory in his presence" — [It would not become his Majesty to suffer any of his creatures to assume honoui* to themselves : it is meet and right that all should acknowledge him to be the one source of all their liappiness. As he is the Author of their being, they cannot but be indebted to him for all their powers ; and as he is the one Restorer of those powers, both by the blood of his Son and the agency of his Spirit, he must have the glory of all which may be wrought by them; none must stand in competition with him; nor must any presume to claim the smallest share of that honour which is due to him alone.] The dispensation is admirably calculated to insure his end — [If the wise and noble were called in preference to others, they would infallibly arrogate to themselves, in part at least, the honour of that distinction : they would either think that they had effected the change in themselves by their own power, or that God had had respect to them on account of super-eminent worth. But by the preference given to the poor, all occasion for such boasting is cut off. The rich can- not boast, because they have nothing to boast of The poor cannot boast, as if God had respected their superior talents ; for they feel and know assuredly that they had no such supe- riority, but directly the reverse. The few rich and wise that are among them cannot boast, because they find that they are few in number, and that the great majority of those who are as wise and great as themselves, have made use of their talents only to harden themselves in infidelity, and to justify their rejection of the Gospel. Hence they are constrained to confess, that it is " God who has made them to differ"," and that " by the grace of God they are what they are\"] Many and important are the lessons which we may LEARN from hence — l.That " 1 Cor. iv. 7. ' I Cor. xv. 10. 308 1 CORINTHIANS, 1. 20 — QlQ. [954 1 . That God acts sovereignly in the disposal of his gifts — [We should not hesitate, if any one presumed to direct us in the disposal of our own favours, to put this question to him; " Is it not lawful for me to do what I will with my Qwn^?" Yet we are offended if God assert this liberty, and we tliink ourselves injured if any be chosen by him in pre- ference to us- But how unreasonable and absurd is this! It is unreasonable, because we have no claim upon him for the smallest benefits. Who imagines that the fallen angels have any ground of complaint against him for withholding a Saviour from them, while he provided one for us ? Yet they are a superior order of Beings to us, and therefore might have been supposed more worthy of God's attention. What right then can any of us have to murmur, if he be pleased to impart salvation itself to some and not to others, when none possess the smallest title above their brethren? But it is absurd also : for God will not alter his dispensations because we choose to quarrel with them. That he does act in this sovereign manner we cannot doubt : for he dispenses his tem- poral favours according to his own will ; and sends his Gospel to us, while it is withheld from far the greater part of the world : and he tells us no less than three times in the short compass of our text, that he has '''chosen" some in preference to others. Let us not then dare to " reply against God ^:" but, while we confess his right to confer his benefits on whom- soever he will', let us humbly implore an interest in his favour, and lie as clay in his hands, that he may, for his own glory sake, fashion us as " vessels of honour meet for the Master's use''."] 1. That there is not so much inequality in the Divine dispensations as we are apt to imagine — [It is certainly God who causes some to be born to ease and affluence, whilst others are born to labour and penury. In a time of health there may not be any great difference between them : — but what is there in a time of sickness ! The one has all the comforts of medical aid, of numerous atten- dants, of delicacies suited to his appetite : whereas the other, in a cold and comfortless habitation, is without food, without fuel, without friends, his wife and children as well as himself almost perishing for want, destitute of every thing proper for his disorder, and subsisting only by the scanty pittance hardly obtained, and grudgingly bestowed by an unfeeling dispenser of the public charity. Compare these; and there appears y Matt. XX. 15. ^ Rom. ix. 20. » Rom. ix. 15—18. " ib. ver. 21 -2S. 954.] THE OBJECTS OF GOD's CALL. 309 appears as wide a difference between them as can well be imagined. But pause a moment : Is this the whole of God's dispensations towards them ? Can we find nothing to coun- terbalance this inequality ? Yes : look to the spiritual con- cerns of these two persons: perhaps, like Dives and Lazarus, the one has his portion in this life, and the other in the next: perhaps God has said to the one, " Enjoy all that the world can bestow;" to the other, " Enjoy my presence, and the light of my countenance:" to the one, " Be rich in learning, wealth, and honour ;" to the other, " Be rich in faith and good works :" to the one, " Possess thou kingdoms for a time ;" to the other, " Be thou an heir of my kingdom for evermore." Now, though this is not God's invariable mode of dealing with men, (for there are some who are poor in both worlds, and others rich,) yet it accords with the general tenor of his proceedings: it accords also with the text, and therefore is peculiarly proper for our present considei'ation. Take then the whole of his dispensations together, and it will be found that the spiritual advantages conferred upon the poor are more than an equivalent for any temporal disadvantages tliey may labour under. Let the rich then not pride themselves on their distinctions ''; for " it is easier for a camel to go through the eye of a needle, than for them to enter into the king- dom of heaven**:" nor let the poor, on the other hand, be dejected on account of their present troubles ; for God has chosen them (if they do not despise their birthright) to be partakers of his richest blessings, even life for evermore*: but let all, whether rich or poor, seek to have " God himself for the portion of their cup, and for the lot of their inheritance V] 3. That they are the wisest people who covet the best gifts — [It is generally accounted folly to " seek first the king- dom of God, and his righteousness * ;" but the time will come when it will appear to have been the truest wisdom. Indeed ** the fear of the Lord is the very beginning of wisdom'';" insomuch that all who are not possessed of that, whatever else they may possess, are no better than fools in God's estimation. Let us not then be deceived by the glare and glitter of the world. Let us view things as God himself views them. Let us confess that it is better to be among *' the foolish, the weak, the base, the despised, the mere non- entities of this world," and attain eternal happiness at the last ; than to be among " the wise, the mighty, and the noble," and to "have our good things in this life only'." We ' 1 Tim. vi. 17. * Matt. xix. 23,24'. • See note «. ' Ps. xvi. 5. « Matt. vi. 33. * Pa. cxi. 10. . * Luke xvi. 25. 310 1 CORINTHIANS, II. 2. [955. We beg leave however to repeat, that the rich will not be excluded from God's kingdom, if they do not exclude them- selves ; nor, on the other hand, will the poor be admitted into it, if they do not "strive to enter in at the strait gate^" Whatever we be in respect of our wordly conditions, we shall be admitted by the Bridegroom, if we be found among the wise virgins' : but " the foolish shall not stand in his sight; for he hateth all the workers of iniquity ™."J " Luke xiii. 24. ' Matt. xxv. 8—10. "" Ps. v. 5. DCCCCLV. CHRIST CRUCIFIED, OR EVANGELICAL RELIGION DESCRIBED. 1 Cor. ii. 2. I determined not to know anij thing among you, save Jesus Christy and him crucified. IN different ages of the world it has pleased God to reveal himself to men in different ways ; some- times by visions, sometimes by voices, sometimes by suggestions of his Spirit to their minds: but since the completion of the sacred canon, he has princi- pally made use of his written word, explained and^ enforced by men, whom he has called and qualified to preach his Gospel. And though he has not pre- cluded himself from conveying again the knowledge of his will in any of the former ways, it is through the written word only that we are now authorized to expect his gracious instructions. This, whether read by ourselves or published by his servants, he applies to the heart, and makes effectual for the illu- mination and salvation of men. It must be confessed, however, that he chiefly uses the Ministry of his servants, whom he has sent as ambassadors to a guilty world. It was thus that he conveyed the knowledge of salvation to the Ethiopian Eunuch, who was reading an interesting portion of Isaiah's prophecies. He might have opened the understand- ing of this man at once -by the agency of his Spirit ; but he chose rather to send his servant Philip, to join the chariot, and to explain the Scripture to him. When the Centurion also had sought with much dili- gence 955.] EVANGELICAL RELIGION DESCRIBED. 31 i gence and prayer to know the way of salvation, God did not instruct him by his Word or Spirit, but informed him where to send for instruction ; and by a vision removed the scruples of Peter about going to him ; that so the established Ministry might be honoured, and the Church might look to their autho- rized instructors, as the instruments whom God would make use of for their edification and salvation. Thus it is at this time : God is not confined to means ; but he condescends to employ the stated Ministry of his word for the diffusion of Divine know- ledge: ** The priests' lips keep knowledge;" and by their diligent discharge of their Ministry is know- ledge transmitted and increased. But this circumstance, so favourable to all classes of the community, imposes on them a duty of the utmost importance. If there be a well from which we are to receive our daily supplies, it becomes us to ascertain that its waters are salubrious : and, in like manner, if we are to receive instruction from men, who are weak and fallible as ourselves, it be- comes us to try their doctrines by the touchstone of the written word ; and to receive from them those sentiments only which agree with that unerring standard ; or, to use the words of an inspired Apo- stle, we must ^' prove all things, and hold fast that which is good." To Preachers also there arises an awful responsibility ; for, as the people are '' to re- ceive the word at their mouth," and their " word is to be a savour of life or of death to all that hear it," it concerns them to be well assured, that they set before their people " the sincere unadulterated milk of the word ;" that in no respect they " corrupt the word of God," or " handle it deceitfully; but by manifestation of the truth commend themselves to every man's conscience in the sight of God''." Hence it appears that we all are deeply interested in this one question, What is truth ? what is that truth, which Ministers are bound to preach, and which their people should be anxious to hear 1 There will • See 2 Cor. ii. 15—17. & iv. 2. 312 1 CORINTHIANS, II. 2. [955. will however be no difficulty in answering this ques- tion, if only we consult the passage before us; wherein St. Paul explicitly declares what was the great scope of his Ministry, and the one subject which he laboured to unfold. He regarded not the subtleties which had occupied the attention of philo- sophers ; nor did he affect that species of knowledge which was in high repute among men : on the con- trary, he studiously avoided all that gratified the pride of human wisdom, and determined to adhere simply to one subject, the crucifixion of Christ for the sins of men: " I came not unto you," says he, " with excellency of speech or of widom, declaring unto you the testimony of God : for I determined not to know any thing among you, save Jesus Christ and him crucified." To explain and vindicate this determination of the Apostle is our intention in this discourse. I. To explain it — By preaching Christ crucified, we are not to un- derstand that he dwelt continually on the fact or history of the crucifixion ; for though he speaks of having " set forth Christ as it were crucified before the eyes" of the Galatians, and may therefore be supposed occasionally to have enlarged upon the sufferings of Christ as the means of exciting grati- tude towards him in their hearts, yet we have no reason to think that he contented himself with exhi- biting to their view a tragical scene, as though he hoped by that to convert their souls : it was the doc- trine of the crucifixion that he insisted on ; and he opened it to them in all its bearings and connexions. This he calls " the preaching of the cross:'' and it con- sisted of such a representation of " Christ crucified, as was to the Jews a stumbling-block, and to the Greeks foolishness; but to the true Believer, the power of God and the wisdom of God^" There were two particular views in which he invariably spoke of the death of Christ ; namely, as the ground of our hopes, and as the motive to our obedience. In " 1 Cor. i. 23, 24, 955.] EVANGELICAL RELIGION DESCRIBED. 313 In the former of these views, the Apostle not only asserts, that the death of Christ was the appointed means of effecting our reconciliation with God, but that it was the only means by which our reconci- liation could be effected. He represents all, both Jews and Gentiles, as under sin, and in a state of guilt and condemnation: he states, that, inasmuch as we are all condemned by the law, we can never be justified by the law, but are shut up unto that way of justification which God has provided for us in the Gospels He asserts, that " God hath set forth his Son to be a propitiation through faith in his blood, to declare his righteousness in the re- mission of sins, that he may be just, and the justi- fier of them that believe in Jesus'^." He requires all, Jews as well as Gentiles, to believe in Jesus, in order to the obtaining of justification by faith in him^' and so jealous is he of every thing that may interfere with this doctrine, or be supposed to serve as a joint ground of our acceptance with God, that he represents the smallest measure of affiance in any thing else as actually making void the faith of Christ, and rendering his death of no avaiF. Nay more, if he himself, or even an angel from heaven, should ever be found to propose any other ground of hope to sinful man, he denounces a curse against him; and, lest his denunciation should be overlooked, he repeats it with augmented energy ; " As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him be accursed^." To the death of Christ he ascribes every blessing we possess. We are " reconciled to God by the blood of his cross;" we are " brought nigh to him," " have boldness and access with confidence" even to his throne; we *' are cleansed by it from all sin;" yea, ** by his one offering of himself he hath perfected for ever them that are sanctified." But there is one passage in particular wherein a multitude of spiritual blessings • Gal. iii. 22, 23. '^ Rom. lii. 25, 26. ' Gal. ii. 15, 16. 'Gal. V. 2— 4. Rib. i, 8, 9. 314 1 CORINTHIANS, II. 2. [955. blessings are comprised, and all are referred to him as the true source from whom they flow. The pas- sage we speak of, is in the First Chapter to the Ephe- sians, where, within the space of eleven verses, the same truth is repeated at least eight or nine times. In order to enter fully into the force of that pas- sage, we may conceive of St. Paul as maintain- ing the truth in opposition to all its most determined adversaries, and as labouring to the uttermost to exalt Christ in the eyes of those who trusted in him : we may conceive of him, I say, as contending thus : " Have we been chosen before the foundation of the world? it is in Christ. Have we been predestinated unto the adoption of children? it is in and by Him. Are we accepted? it is in the Beloved. Have we re- demption, even the forgiveness of sins? it is in Him, through his blood. Are all, both in heaven and earth, gathered together under one Head ? it is in Christ, even in him. Have we ohtained an inheritance ? it is in him. Are we sealed with the Holy Spirit of promise ? it is in him. Are we blessed with all spiritual blessings P it is in Christ Jesus. When the Apostle has laboured thus to impress our minds with the idea that our whole salvation is in, and by, the Lord Jesus Christ, is it not surprising that any one should be ignorant of it? Yet we apprehend that many persons, who have even studied the Holy Scriptures, and read over this passage a multitude of times, have yet never seen the force of it, or been led by it to just views of Christ as the Fountain " in whom all ful- ness dwells," and " from whose fulness we must all receive, even grace for grace." But we have observed, that there is another view in which the Apostle speaks of the death of Christ, namely, as a motive to our obedience. Strongly as he enforced the necessity of relying on Christ, and founding our hopes of salvation solely on his obedi- ence unto death, he was no less earnest in promoting the interests of holiness. Whilst he represented the Believers as '' dead to the law" and " without law," he still insisted that they were '' under the law to Christ;' 955.] EVANGELICAL RELIGION DESCRIBED. 315 Christ," and as much bound to obey every tittle of it as ever ^ : and he enforced obedience to it, in all its branches, and to the utmost possible extent. More- over, when the doctrines which he had inculcated were in danger of being abused to licentious pur- poses, he expressed his utter abhorrence of such a procedure*; and declared, that " the grace of God, which brought salvation, taught them, that denying ungodliness and worldly lusts, they should live righte- ously, soberly, and godly in this present world''." A life of holy obedience is represented by him as the great object which Christ aimed to produce in all his people : indeed the very name, Jesus, proclaimed, that the object of his coming was " To save his people from their sins." The same was the scope and end of his death, even to '* redeem them from all iniquity, and to purify unto himself a peculiar people zealous of good works." His resurrection and as- cension to heaven had also the same end in view ; for " therefore he both died, and rose, and revived, that he might be the Lord both of the dead and living." Impressed with a sense of these things him- self, St. Paul laboured more abundantly than any of the Apostles in his holy vocation : he proceeded with a zeal which nothing could quench, and an ardour which nothing could damp : privations, labours, im- prisonments, deaths, were of no account in his eyes; *' none of these things moved him, neither counted he his life dear unto him, so that he might but finish his course with joy, and fulfil the Ministry that was committed to him." But what was the principle by which he was actuated ? He himself tells us, that he was impelled by a sense of obligation to Christ, for all that He had done and suffered for him : ''the love of Christ constraineth us," says he; " because we thus judge, that if one died for all, then were all dead; and that He died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them and rose again'." This is that principle " 1 Cor. ix. 21 . Gal. ii. 19. ' Rom. vi. 1 , 15. "111.11.11,12. ' 2 Cor. V. 14, 15. 316 I CORINTHIANS, ir. 2. [955. principle which he desired to be universally em- iDraced, and endeavoured to impress on the minds of all: " We beseech you. Brethren," says he, " by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service""." What mercies he refers to, we are at no loss to determine ; they are the great mercies vouchsafed to us in the work of Redemption : for so he says in another place ; " Ye are bought with a price ; therefore glorify God in your body and in your spirit, which are his°." Now this is the subject which the Apostle compre- hends under the term " Christ crucified:" it consists of two parts ; first, of affiance in Christ for salvation, and, next, of obedience to the law for his sake: had either part of it been taken alone, his views had been imperfect, and his Ministry without success. Had he neglected to set forth Christ as the only Saviour of the world, he would have betrayed his trust, and led his hearers to build their hopes on a foundation of sand. On the other hand, if he had neglected to inculcate holiness, and to set forth redeeming love as the great incentive to obedience, he would have been justly chargeable with that which has been often falsely imputed to him, — an antinomian spirit; and his doctrines would have merited the odium which has most unjustly been cast upon them. But on neither side did he err : he forgot neither the foundation nor the superstructure : he distinguished properly between them, and kept each in its place : and hence with great propriety adopted the determination in our text. Having explained his determination, we shall now proceed, II. To vindicate it — It was not from an enthusiastic fondness for one particular point, but from the fullest conviction of his mind, that the Apostle adopted this resolution: and so the word in the original imports ; '* I determined, as the result of my dehberate judgment, to know nothing "> Rom. xii. 1. "1 Cor. vi. 19, 20. 955.] EVANGELICAL RELIGION DESCRIBED. 317 nothing among you save Jesus Christ and him cruci- fied: I have made it,- and will ever make it, my theme, my boast, and my song." The reasons why he insisted on this subject so exclusively, and with such delight, shall now be stated : — he did so, 1, Because it contained all that he ivas commis- sioned to declare. *' It pleased God to reveal his Son in the Apostle, that he might preach him among the Heathen:" and accordingly St. Paul tells us, that " this grace was given to him to preach the unsearchable riches of Christ.' This, I say, was his office ; and this too is the Mini- stry of reconciliation which is committed to Ministers in every age; " to wit, that God was in Christ recon- ciling the world unto himself, not imputing their trespasses unto them°." To the Apostles, indeed, the commission was to '* go forth into all the world, and to preach the Gospel to every creature;" whereas to us is assigned, as it were, a more limited sphere: but the subject of our Ministry is the same with theirs : we have the same dispensation committed unto us; and *' woe will be unto us, if we preach not the Gospel." But, as though men needed not to be evangelized now, the term evangelical is used as a term of re- proach. We mean not to justify any persons what- soever in using unnecessary terms of distinction, more especially if it be with a view to depreciate others, and to aggrandize themselves : but still the distinctions which are made in Scripture must be made by us ; else for what end has God himself made them ? Now it cannot be denied, that the Apostle characterizes the great subject of his Mini- stry as the Gospel; nor can it be denied that he com- plains of some teachers in the Galatian Church as introducing another Gospel, which was not the true Gospel, but a perversion of it p. Here then he lays down the distinction between doctrines which are truly Evangelical, and others which have no just title to that name. Of course, wherever the same difference exists between the doctrines maintained, the " 2 Cor. V. 18, 19. p Gal. i. 6, 7. 318 1 CORINTHIANS, II. 2. [955. the same terms must be proper to distinguish them ; and a just view of those distinctions is necessary, in order to our being guarded against error, and esta- blished in the truth. But we beg to be clearly understood in reference to this matter. It is not our design to enter into any dispute about the use of a term, or to vindicate any particular par/?/ ; but merely to state, with all the clearness we can^ a subject, about, which every one ought to have the most accurate and precise ideas. We have seen what was the great subject of the Apostle's preaching, and which he emphatically and exclusively called the Gospel : and if only we attend to what he has spoken in the text, we shall see what really constitutes Evangelical preaching. The subject of it must be *' Christ crucified ;" that is, Christ must be set forth as the only foundation of a sinner's hope: and Holiness in all its branches must be en- forced ; but a sense of Christ's love in dying for us must be inculcated, as the main-spring and motive of all our obedience. The manner of setting forth this doctrine must also accord with that of the Apostle in the text : the importance of the doctrine must be so felt, as to make us determine never to know any thing else, either for the salvation of our own souls, or for the subject of our public Ministrations. View- ing its transcendent excellency, we must rejoice and glory in it ourselves, and shew forth its fruits in a life of entire devotedness to God : we must call upon our hearers also to rejoice and glory in it, and to display its sanctifying effects in the whole of their life and conversation. Thus to preach, and thus to live, would characterize a person, and his Ministry, as Evangelical, in the eyes of the Apostle : whereas indifference to this doctrine, or a corruption of it, either by a self-righteous or an tinomian mixture, would render both the person and his Ministry obnoxious to his censure, according to the degree in which such indifference, or such a mixture, prevailed. We do not mean to say, that there are not different degrees of clearness in the views and Ministry of different 955.] EVANGELICAL RELIGION DESCRIBED. 319 different persons, or that none are accepted of God, or useful in the Church, unless they come up to such a precise standard; — nor do we confine the term Evangelical to those who lean to this or that parti- cular system^ as some are apt to imagine : — but this we say, that, in proportion as any persons, in their spirit and in their preaching, accord with the exam- ple in the text, they are properly denominated Evange- lical; and that, in proportion as they recede from this pattern, their claim to this title is dubious or void. Now then we ask. What is there in this which every Minister ought not to preach, and every Chris- tian to feel ? Is there any thing in this enthusiastic ? any thing Sectarian ? any thing uncharitable ? any thing worthy of reproach? Is the Apostle's ex- ample in the text so absurd, as to make an imita- tion of him blame-worthy, and a conformity to him contemptible ? Or, if a scoffing and ungodly world will make the glorying in the cross of Christ a sub- ject of reproach, ought any who are reproached by them to abandon the Gospel for fear of being called Evangelical ? Ought they not rather, like the Apo- stles, ^' to rejoice that they are counted worthy to suffer shame, if shame it be, for Christ's sake ?" The fact is indisputable, that the Apostle's commission was to preach Christ crucified ; — to preach, I say, that chiefly, that constantly, that exclusively : and therefore he was justified in his determination to '^ know nothing else :" consequently, to adopt that same resolution is our wisdom also, whether it be in reference to our own salvation, or to the subject of our Ministrations in the Church of God. We now proceed to a second reason for the Apostle's determination. He determined to know nothing but Christ and him crucified, — because it contained all that could conduce to the happiness of man. There are other things which may amuse; but there is nothing else that can contribute to man's real happiness. Place him in a situation of great distress ; let him be bowed down under a sense of sin ; let him be oppressed with 320 1 CORINTHIANS, II. 1. [955. with any great calamity; or let him be brought by sickness to the borders of the grave ; — there is nothing that will satisfy his mind, but a view of this glorious subject. Tell him of his good works ; and he feels a doubt, (a doubt which no human Being can resolve,) what is that precise measure of good works which will insure eternal happiness : tell him of repentance, and of Christ supplying his deficiencies ; and he will still be at a loss to ascertain whether he has attained that measure of penitence or of goodness, which is necessary to answer the demands of God. But speak to him of Christ as dying for the sins of men, as *' casting out none that come unto him," as " purg- ing us by his blood from all sin," and as clothing us with his own unspotted righteousness; yea, as making his own grace to abound, not only where sin has abounded, but infinitely beyond our most abounding iniquities'^; set forth to him thus the freeness and sufficiency of the Gospel salvation, and he wants no- thing else : he feels that Christ is " a Rock, a sure Foundation;" and on that he builds without fear, assured that " whosoever believeth in Christ shall not be confounded." He hears the Saviour saying, *' This is life eternal, to know Thee the only true God, and Jesus Christ whom thou hast sent ;" and having attained that knowledge, he trusts that the word of Christ shall be fulfilled to him : he already exults in the language of the Apostle, '' Who is he that con- demneth ? it is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us^" But if a sense of guilt afflict some, a want of vic- tory over their in-dwelling corruptions distresses others : and to them also the doctrine of Christ cru- cified administers the only effectual relief. The con- sideration of eternal rewards and punishments aflfords indeed a powerful incentive to exertion ; but efforts springing from those motives only, will always savour of constraint ; they will never be ingenuous, hearty, affectionate, unreserved. But let a sense of redeeming love •J Rom. V. 20, 21. ib, viii. 34. 955.1 EVANGELICAL RELIGION DESCRIBED. 321 love occupy the soul, and the heart becomes enlarcred, and " the feet are set at liberty to run the way of God's commandments." We say not that every per- son who professes to have experienced the love of Christ, will always walk consistently with that pro- fession ; for there were falls and offences not only in the Apostolic age, but even among the Apostles them- selves : but this we say, that there is no other prin- ciple in the universe so powerful as the love of Christ; that whilst that principle is in action, no command- ment will ever be considered as grievous; the yoke of Christ in every thing will be easy, and his burden light ; yea, the service of God will be perfect free- dom ; and the labour of our souls will be to '' stand perfect and complete in all the will of God." This the Apostle found in his own experience ; and this he found to be the effect of his Ministry on the hearts of thousands. What then could he wish for in addition to this ? Where this principle was inefficacious, no- thing was effectual ; and where this was effectual, nothing else was wanted : no wonder then that he determined to insist on this subject, and nothing else; since, whether in the removing of guilt from the con- science, or of corruption from the soul, nothing could bear any comparison with this. Further, He determined to know nothing but this subject, — because 7?o//t/??o- could be added to it tuithout lueakening or destroying its efficaaj. The subject of Christ crucified may, as we have before observed, be considered as consisting of two parts, — a foundation, and a superstructure. Now St. Paul declares, that if any thing whatever be added to that foundation, it will make void the whole Gospel. If any thing could have been found which might safely have been added to it, we might suppose that the rite of circumcision might have claimed that honour, because it was of God's special appointment, and had had so great a stress laid upon it by God himself: but St. Paul says in reference to that rite, that if any person should submit to it with a view to confirm his interest in the Gospel, " Christ should profit him nothing :" VOL. IX. Y such 322 1 CORINTHIANS, II !2. [955. such a person would have ** fallen from grace," as much as if he had renounced the Gospel altogether. Again, if any person, who had the foundation rightly laid within him, should build upon it any thing but the pure, the simple, the essential duties of religion, " his work should be burnt up as wood or stubble ;" and though he should not entirely lose heaven, he should lose much of his happiness there, and be saved only like one snatched out of the devouring flames. With such a view of the subject, what in- ducement could the Apostle have to add any thing to it? But the Apostle speaks yet more strongly respect- ing this. He tells us, not only that the adulterating of the subject by any base mixture will destroy its efficacy, but that even an artificial statement of the truth will make it of none effect. God is exceed- ingly jealous of the honour of his Gospel t if it be plainly and simply stated, he will work by it, and make it effectual to the salvation of men ; but if it be set forth with all the ornaments of human elo- quence, and stated in *' the words which man's wis- dom teacheth," he will not work by it ; because he would have *' our faith to stand, not in the wisdom of men, but in the power of God." Hence St. Paul, though eminently qualified to set it forth with all the charms of oratory, purposely laid aside " all excel- lency of speech or of wisdom in declaring the testi- mony of God," and *' used all plainness of speech," lest by dressing up the truth ** in the enticing words of man's wisdom, he should make the cross of Christ of none effect ^" Further vindication than this is unnecessary : for, if this subject contained all that he was commissioned to declare ; if it contained all that could conduce to the happiness of man ; and if nothing could be added to it without weakening or destroying its efficacy ; he must have consented to defeat the ends of his Ministry altogether, if he had not adopted and main- tained the resolution in the text. If ■ 1 Cor. i. 17. & ii. 1, 4, 5. 955.] EVANGELICAL RELIGION DESCRIBED. 323 If then these things be so, we may venture to found upon them the following advice. First, Let us take care that lue knoiv Christ crucijied. — Many, because they are born and educated in a Christian land, are ready to take for granted that they are instructed in this glorious subject : but there is almost as much ignorance of it prevailing amongst Christians as amongst the Heathen themselves. The name of Christ indeed is known, and he is compli- mented by us with the name of Saviour; but the nature of his office, the extent of his work, and the excel- lency of his salvation, are known to few. Let not this be considered as a rash assertion : for we will appeal to the consciences of all ; Do we find that the Apostle's views of Christ are common ? Do we find many so filled with admiring and adoring thoughts of this mystery, as to count all things but loss for the excellency of the knowledge of it ; and to say, like him, " God forbid that I should glory, save in the cross of our Lord Jesus Christ ?" On the contrary, do we not find that there is an almost universal jea- lousy on the subject of the Gospel; that those who most labour to tread in the Apostle's steps, are often most branded with opprobrious names ? Do we not find that his views of the Gospel are calumniated now, precisely as they were in the days of the Apo- stle himself? Verily, M^e should be glad to be found false witnesses in relation to these things ; and would mostjoyful-y retract our assertions, if it could be shewn that they are not founded in truth. We do hope however that there is an increasing love to the Gospel pervading the whole land ; and I pray God it may prevail more and more, and be embraced by every one of us, not superficially, partially, theoreti- cally, but clearly, fully, practically. Secondly, Let us adopt the Apostles determination for ourselves. — Doubtless, as men and members of society, there are many other things which we are concerned to know. Whatever be our oflSce in life, we ought to be well acquainted with it, in order that we may perform its duties to the advantage of our- selves 324 1 CORINTHIANS, II. 2. [955. selv^es and others; and we would most particularly be understood to say, that the time that is destined for the acquisition of useful knowledge, ought to be diligently and conscientiously employed. But, as Christians, we have one object of pursuit, which de- serves all our care and all our labour: yes, we may all with great propriety determine to know nothing but Christ and him crucified. This is the subject which even " the angels in heaven are ever desiring to look into," and which we may investigate for our whole lives, and yet leave depths and heights unfa- thomed and unknown. St. Paul, after preaching Christ for twenty years, did not conceive himself yet awhile to have attained all that he might, and there- fore still desired to know Christ more and more, " in the power of his resurrection, and in the fellowship of his sufferings." This therefore we may well desire, and count all things but loss in comparison of it. Lastly, Let us make manifest the wisdom of our de- termination by the holiness of our lives. — The doctrine of Christ crucified ever did, and ever will appear " foolishness" in the eyes of ungodly men ; so that, if it be preached by an Apostle himself, he shall be accounted by them a babbler and deceiver. But there is one way of displaying its excellency open to us, a way in which we may eflPectualiy *' put to silence the ignorance of foolish men;" namely, ** by well-doing ;" that is, by shewing the sanctifying and transforming efficacy of this doctrine. St. Paul tells us, that *' by the cross of Christ the world was crucified unto him, and he unto the world ':" and such is the eff'ect that it should produce on us : we should shew that we are men of another world, and men too of " a more excellent spirit :" we should shew the fruits of our faith in every relation of life : and, in so doing, we may hope to " win by our good conversation" many, who would never have submitted to the preached word. But we must never forget where our strength is, or on whose aid we must entirely rely. The Prophet Isaiah *Gal. vi. 14. 956.] FEELINGS OF A FAITHFUL MINISTER. 325 Isaiali reminds us of this; " Surely shall one say, In the Lord have I riiJ-hteousnessand strenht that had been devolved on him: " Wherefore hast thou afllicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burthen of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me. Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers ? I am not able to bear all this people alone, because it is too heavy for me '\" Learn then. Brethren, to sympathize with him ; and " labour fervently and without ceasing in prayer to God for ' 1 Thess. V. 25. Heb. xiii. 18. ■" Kom xv. 30. '■Phil. i. 19. o 2 Cor. i. 11; Eph. vi. 18, 19. p Numb. xi. 11, 12, 14. 330 1 CORINTHIANS, II. 3. [956. for him, that he may be enabled to stand perfect and complete in all the will of God''."] 2. An anxious desire to answer the end of his exertions — [Is a Minister thus deeply exercised for his people's good, and should not they be anxious for their OAvn ? Is he harassed with unremitting solicitude, and should they be sitting in a state of indifference ? Know, Brethren, that the very circum- stance of God's having set apart an order of men to labour for your souls, is a very abundant proof that your souls are of an inestimable value, and that all the anxiety you can feel is less than they call for at your hands. Do but consider, that every moment you are ripening either for heaven or for liell ; every action, every word, and every thought, is enhanc- ing either your happiness or misery for ever. More particu- larly are you responsible for all the means of grace which you enjoy, and for all the efforts which are used for your salva- tion. Should not this thought fill you with fear and trem- bhng, more especially when you look back upon the oppor- tunities which you have neglected to improve ? Have you no reason to fear, lest he who seeks your eternal welfare, and longs above all things to have you as his "joy and crown of rejoicing in the last day," should, after all, be a swift witness against you to your everlasting confusion ? Begin then, if you have not yet begun, to cherish this salutary fear. Remember, what his object is ; and then inquire, whether that object have been attained in you. It is not to an approbation of his Ministry, or to a mere profession of the truth, that he wishes to convert you, but to a cordial acceptance of the Gospel salvation, and an entire surrender of your souls to God. Less than this will not answer the ends of his Ministry, or bring any sul^stantial blessing on your own souls. I pray you, examine well hov/ far this good work has been wrought within you ; and learn to " work out your salvation v/ith fear and trembling." We do not mean that you should be kept in a state of slavish fear; for the very scope and intent of the Gospel is to " cast out all such fear as hath torment." It is a_/?/ir// fear that we recommend to you ; and it is a, filial fear that we would cultivate ourselves: but the more that abounds in Ministers and people, the more will the work of God flourish among them, and God himself be glorified in the midst of them.] 1 Col. iv. 12. 957.] 1 CORINTHIAXS, II. Q, 10, 331 DCCCCLVII. THE GOSPEL A STUPENDOUS MYSTERY. 1 Cor. ii. 9, 10. // is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things U'hich God hath prepared for them that love him : but God hath revealed them untt us by his Spirit. THE former part of this passage is generally quoted as relating to the eternal world. But, if the latter part be taken in connexion with it, as it ought to be, the sense is evidently determined to those thino-s which were revealed by the Spirit to the Apostles of Christ. And it is in this sense that the words were originally used in the place from whence they are cited. They are part of a prayer, which the Jews, as soon as they shall begin to embrace the Gospel, will pour out before God in behalf of their afflicted nation ; intreating him to interpose in their behalf, as powerfully as he formerly did when he brought them out of the land of Egypt ; and to make known to them those great and glorious truths of which hitherto they have never had any just concep- tion*. To the same purpose the Apostle cites them in our text. He is speaking of the Gospel as " fool- ishness" indeed to the natural man, but as in reality the most stupendous display of the Divine wisdom; such as had never before been seen, or heard, or thought of, from the foundation of the world''; and such as, if previously known to those who crucified our Lord, would have effectually deterred them from executing in that respect the eternal counsels of the Deity. Confining then our views of the passage to what is revealed in the Gospel, we wall shew, I. How infinitely superior the Gospel is to any thino* that reason ever devised — Reason has certainly evinced great powers in rela- tion to things natural and temporal — [It ' Isai. Ixiv. 4. The prayer begins at Isai. Ixiii. 15. and continues to the end of the 64th Chapter. * ver. 6—8. 332 1 CORINTHIANS, II. (), 10. [957. [It has penetrated for into the regions of science. It has comprehended Avithin its grasp the whole extent of that field which v/as laid open to the mind of Solomon ; and has arranged according to their nature and properties all parts of the ani- mal and vegetable creation, from the cedar of Lebanon to the hyssop that springeth out of the wall, together with all the different orders of beasts, and fowl, and fishes of the sea^" Nay, it has soared beyond this terraqueous globe, even to the starry heavens ; and has found out the magnitude and di- stances and courses of the heavenly bodies, together with the laws by which they move, in their respective orbits. It has in these and many other respects carried its researches far be- yond the limits which nature appeared to have assigned to it, and has raised man far higher in the scale of creation than by his contracted powers he seemed destined to stand.] But it has made little progress in relation to things spiritual and eternal — • [Man with all his powers was not able to find out God. Not even the unity of the Godhead v/as discovered by him ; much less were his great and glorious perfections. The wisest philosophers spake on these subjects with much uncertainty and inconsistency. As for any way of reconc liation with God consistently with the Divine perfections, not so much as a thought of it ever entered into the mind of man, till it was revealed to man by the Spirit of God : it was far out of the reach of human reason to declare, how God should be just, and yet the justifier of sinful men. Even a futui'e state of existence was rather guessed at than fully ascertained ; and the nature of that state was wholly unknown : — so true is it, in reference to the whole circle of Divine knowledge, that " man by wisdom knew not God**." Thus, when we compare the knowledge which we enjoy under the Gospel with the discoveries of uninspired men, we are constrained to say, that they are as wide asunder as fight is from darkness, and heaven from hell.] But, to form a correct estimate of the Gospel, we should see, II. How far superior it is to any thing that men had a conception of under the Jewish dispensation — God did reveal himself to Moses : but his views of God were very partial and indistinct: he saw only, as we are told, " bis back parts^" As far as he, and David, and Isaiah had a clearer insio-ht into the great mystery • 1 Kin. iv. S3. "* 1 Cor. i. 2! , • Exod. xxxiii. 23. 957.] THE GOSPEL A STUPENDOUS MYSTERY. 333 mystery of Redemption than others, they received it rather by special inspiration, than from the notices "Civen of it in the Mosaic law: the Jews as a people had very indistinct notions on the whole subject of religion. 1 . Their views of God himself were very dark — [To them he appeared rather as a Sovereign than as a Father ; and as a Sovereign of their own nation only, and not the Father of the whole human race. Tliey beheld him rather in the terrific aspect of his Majesty, than in the endearing attribute of mercy.] 2. They knew but little of the way of acceptance with him — [They had sacrifices, it is true, hut such as could give no peace to a wounded conscience. The very necessity of re- peating the same sacrifices from year to year, clearly shewed to them, that their past sins were not fully expiated or blotted out. The sacrifices, in this view, were rather " remembi'ances of sin," than real expiations of it. For some sins, as murder and adultery, no sacrifice whatever was appointed : and for these therefore there was no well-grounded hope of pardon. All that they were assured of, in any case, was, rather an ex- emption fi-om ])unishment by the Civil Magistrate, tlian an everlasting remission of their sins by God liimself: so dark, even in this respect, was the dispensation under which they lived.] 3. The real blessedness of his people could not be duly estimated by them — [They possessed indeed many privileges above the Hea- then; but yet they were kept at an awful distance from God. The people at large could not enter into the court of the more privileged orders, the Priests and Levites : nor could any but the High Priest alone enter into the most holy place ; and he only on one day in the year, and in the way that was parti- cularly prescribed. Their services consisted altogether in burthensome rites and ceremonies, which, instead of calling forth a sublime exercise of spiritual devotion, were " a yoke which none of them were able to bear." They went in and out before God as servants actuated by fear, and not as chil- dren under the influence of love.] 4. Not even the future state of rewards and punishments was clearly known to them — [Some light indeed was thrown upon the eternal world ; but it was faint and glimmering. Little was seen throughout the 334 1 CORINTHIANS, II. Q, 10. [957. the Mosaic writings but a prospect of temporal rewards and punishments, of an enjoyment of Canaan with much earthly felicity, or of an ejection from it with the attendant miseries of captivity and bondage. Thus the whole of the Jewish state was at best only as an intermediate state between the darkness of Heathenism and the light of the Gospel : it was as the early dawn to usher in the brighter day.] To elucidate the infinite superiority of the Gospel, we must proceed to shew, III. How full and rich a manifestation of it we enjoy — • ** The darkness is now passed, and the true light - now shineth ^ ;" — 1. God himself is now fully revealed to us — [We see not only his unity, but his subsistence in Three Persons, Father, Son, and Holy Ghost; all in glory equal, and in maj esty co-eternal. All his perfections also have been made, as it were, to shine both in their separate, and united, splendor before our eyes; — justice harmonizing with mercy, and righte- ousness combining with truth, in the salvation of fallen man : yea, justice glorified in the way of mercy, and mercy in the way of justice, and truth and righteousness in alL Yes verily, " the whole glory of the Godhead now shines before us in the face of Jesus Christ "5. "] 2. The mysterious plan of Redemption also is now fully opened — [We are introduced, if we may so speak, to the eternal counsels of the Deity, wherein the Father gave to his Son a people to be redeemed, and the Son undertook to lay down his life for them. In the fulness of time we behold the eter- nal Son of God laying aside that glory which he had with the Father before the worlds were made ; and taking upon him our nature, on purpose that in the nature which had sinned he might suffer the curse that was due to sin. We behold him fulfilling the perfect law of God for us, that we may have his perfect righteousness imputed to us, and at the same time ex- piating our guilt by his own sufferings on the cross. We see him further rising from the dead, and ascending up to heaven, to carry on there the work he had begun on earth ; to be the continual Intercessor for his people, and, as their living Head, to supply thera with all that their necessities require. And, finally, we behold him coming again to judge the world, and to assign to his friends, and to his enemies, the portion pre- pared for them; and then, having completed the whole work of ' 2 John, ver. 8. « 2 Cor. ir. Q. 957.] THE GOSPEL A STUPENDOUS MYSTERY. 335 of Redemption to the uttermost, " surrendering up the king- dom into the Father's hands, that God may be all in all." How amazing is all this ! how infinitely beyond all that human eye ever saw, or ear heard, or heart conceived !] 3. The felicity of God's people is now also plainly declared — [" Perfect peace" is now to be enjoyed by all who believe in Christ. No doubt rests upon the mind respecting the fulness and sufficiency of his atonement: it is known to be a sufficient " propitiation for the sins of the whole world.** Now every Believer has free access into the holiest of all, to behold God himself upon his mercy-seat, and to present before him his sacrifices of prayer and praise. Every saint now regards God as his Father, and with a filial confidence goes in and out before him, assured that every thing both in heaven and earth shall be ordered with an immediate view to his good, as much as if there were not another creature in the universe. And lastly, he looks up to the more immediate residence of Jehovah, assured that a crown and a kingdom are prepared for him, even a participation of the Redeemer's glory, and an everlasting fruition of God himself. Say, Did ever any child of man, even among the Jews, foresee such things as these ? Did even the highest archangel ever form any adequate conception of them, before they were revealed to the Christian Church ? No : they were hid from angels, as well as men*'; and the angels are made wiser by the revelation of them to the Church'. But to us they are now revealed : they are revealed to us in the written word ; and they are revealed in us by the mighty power of the Spirit taking the veil from our hearts, and giving to us a sjiiritual discernment'': and we are authorized to declare, that the most ignorant of true Believers at this day is greater than all the Prophets, not excepting the Baptist himself, who perso- nally knew Christ, and pointed him out as " the Lamb of God who should take away the sins of the world'."] Improvement — 1. How inexcusable are they who inquire not into these things ! [Has God in his infinite mercy revealed such things to us, and shall we pay no attention to them ? Shall we treat them as if they were no other than " a cunningly-de- vised fable ?" Shall " the angels in heaven be desiring to look "to '' This is particularly marked in the passage as it stands in Isaiah ; " None, O God, besides thee." Isai. Ixiv. 4. ' Eph. iii. 9, 10. M Cor. ii. 12, 14. ' Matt. xi. 11. 330 ICORTNTHTAXS, ir. 9, 10. [957. look into them™," and we be unconcerned about tliem? Oh, Brethren, wliat account shall we give of ourselves to the Lord Jesus Christ, if, when he says to us, " Search the Scriptures, for they testify of me," we prefer every other book before them, and either neglect the Bible altogether, or read it only as a formal exercise ? Surely our " study should be in it day and night," and it should be " sweeter to us than honey, or the honey-comb." 2. How blind must we be, if we see no glory in them! [What! see nothing wonderful in an incarnate God ! Nothing wonderful in God dying in the place of his own rebellious creatures ! Nothing wonderful in our being brought by these means into union and communion with God, and an everlasting participation of his glory in the world to come! If these things be not wonderful, tell me any thing that is. You would be filled with vittev astonishment, if a fellow- creature were to tell you some of the phenomena of nature ; and are you not when God tells you all the wonders of his grace? If these things produce no admiring and adoring thoughts in your hearts, know assuredly that the God of this world hath blinded your eyes, and that " you are in darkness even until now." Were you of the happy number of the Lord's people, it would have " been given you to behold the mysteries of the kingdom of heaven :" but " if you see them not, it is because ye are not of God."] 3. How ungrateful are they who do not endeavour to walk worthy of them ! [These things are revealed, not as matters of specula- tion, but as means of happiness, and as incentives to holiness of life. Do but think what manner of persons ye ought to be in all holy conversation and godliness ; ye, I say, for whom such things have been done, and to whom they have been revealed ! But it will be well for you to attend to that ex- pression in our text, that " God hath prepared these things for them that love him.'' True, in the first instance it is for his enemies : but they do not remain his enemies ; on the contrary, they " love him," and serve him, and " wait for him " :" and verily, if, after you have been enlightened by the Spirit of God, and been enabled to behold all these wonders of love and mercy, you do not devote yourselves wholly to the Lord, you shew that you have no part or lot in this matter. You may have believed, like Simon Magus ; but like " ! Pet. i. 12. " Compare the passage as it stands in Isaiah, with the same as cited by Paul. 958.] THE NATURAL MAn's IGNORANCE. .337" like Simon Magus you shall perish : for know assuredly, that, " if ye be Christ's, ye will crucify the flesh with the aftections and lusts, and will glorify God with your body and your spirit, which are his."] *** If this be the subject of a I\Hs'>ion Sermon, the duty of dif- fusing over the face of the whole earth these gloi-ions truths may here be pressed to great advantage. DCCCCLVIII. THE NATURAL MAn's IGNORANCE OF DIVINE THINGS. 1 Cor. ii. 14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him ; neither can he knotv them, because they are spiritually discerned. CHRISTIANITY, as far as relates to its provi - sions, is founded in the necessities of man : there is a perfect correspondence between the want and the supply: whichever of the two is contemplated, we of necessity behold, or at least may behold, the other. Men, it is true, are not very willing to ac- knovvledge their necessities ; and hence they think lightly of the blessings of the Gospel salvation : and many, who are willing to confess the depravation of their will and their affections through the fall of our first parents, are very averse to admit the loss they have sustained in their intellectual powers. But it is certain, that the mind of man is no longer what it yras before the introduction of sin into the world : it can no longer discern the glory and excellency of Jehovah, or the mysteries of his spiritual kingdom. This is expressly declared in the words before us ; which it is our intention, I. To explain — That we may have a just view of them, we will distinctly shew, 1 . Whom we are to understand by " the natural man" — [The term which we translate " natural," is differently translated in different places ; and the sense must always be VOL. IX. z detennined 338 1 COUIXTHIANS, 11. 14. [958. determined by the context. Now the whole context shews, that the person here spoken of is man in his natural state, untaught, and unassisted by the Spirit of God. From the middle of the preceding chapter, two descriptions of persons are mentioned ; one, wise in respect of earthly knowledge, but spiritually blind, and, in conseqvience of that bhndness, pour- ing contempt upon the Gospel: the other, as spiritually en- lightened, and, in consequence of that illumination, account- ing the Gospel the richest display of God's wisdom and power. The former the Apostle denominates the " wise, the scribe, the disputer of this world," and comprehends among them " the princes of this world :" these, in our text, he calls " the natural man," that is, man conversant with worldly knowledge, but uninstructed by the Spirit of God.] 2. What are those things which he can neither receive nor know — [These are " the things of the Spirit," or, the great mys- teries which are revealed to us in the Gospel. And when it is said, that the natural man cannot know them, we are not to understand merely that these mysteries are not discoverable by the light of reason, so as to supersede the necessity of any revelation ; but that, however revealed to us externally by God, they cannot be inwardly comprehended, without a spe- cial discovery of them to the soul by the influence of the Holy Spirit. As far as they are capable of being judged of by reason, or are mere matters of science, any man may, by the application of his own natural powers, understand them : but, as far as they are objects of faith, and matters of experi- ence, no man can understand them, unless he be taught of God. Theoretically, he may maintain the whole system of the fall and the recovery; but, practically, he cannot realize in his soul the truths which he maintains : the humiliation which his depravity calls for, he cannot feel ; nor the grati- tude, which the wonders of redemption so imperiously de- mand. On the contrary, the whole system, however as a tlieonj it may be approved, as a practical and influential prin- ciple in the soul is accounted " foolishness."] 3. Whence this incapacity arises — [It is well accounted for in the words before us : " He cannot know them, because they are spiritually discerned." We are not to understand by this, that the spiritual man is endued with any new faculty, which the natural man does not possess ; for then the natural man would be rather to be pitied for a defect which was unavoidable, than to be blamed for a weakness to which he himself was accessary : we are rather to understand, that the natvu'al man does not make a right 958.] THE NATURAL MANS IGNORANCE. 339 right use of the faculties which he ah'cady possesses, but, through the corruption of his own heart, renders them unfit for the use for wliich they were originally designed. Perhaps we may attain some insight into this matter by means of an easy and familiar illustration. Many by nature are very in- distinct in their organs of vision ; and art has enabled them to supply the defect. From the formation and structure of their eye, the objects which they beheld do not fall upon the retina that should reflect them, but either fall short of it, or go beyond it : but, by interposing a proper medium, the object is brought to such a focus as the eye requires ; and is then clearly discerned. Now we may suppose our natural pride, and unbelief, and sensuality, to have rendered our spi- ritual discernment so indistinct, that nothing is seen aright j but objects, especially spiritual objects, are dim and dis- torted: but humility, and contrition, and faith being given by God as a new medium through which they shall be seen, the objects are made, so to speak, to fall upon the heart, and are discerned by the heart in all their true colours and di- mensions. We do not propose this as a perfect illustra- tion ; for nothing in nature will perfectly represent the mys- . teries of grace : but it may serve perhaps to convey some faint idea of our natural incapacity to know and to receive the things of the Spirit ; and may shew us what we want in order to a spiritual discernment. It is the Spirit of God alone that carl supply us with those qualities of mind which will rectify the defects of our visual organs : but when he does supply them, then, in proportion as they are communicated, will be the clearness of our sight. We again say, that we do not bring this as a perfect illustration, and much less as a proof of the truth we are considering : but we apprehend, that it is such an illustration as the word of God sanctions. Our blessed Lord tells us, that, " if our eye be evil, the body will be dark ; but that, if our eye be single, our whole body will be full of light:" and St. Paul says, that " by reason of use our senses are exercised to discern both good and evil^;" by which two passages w^e learn, that the rectification of our visual organs, and the due application of them to their proper objects, are the appointed means of communicating to us a spiritual discernment.] This truth, we now proceed, II. To confirm — The natural man, under all circumstances, is blind to the things of God — It was so in our Lord's Day — [Never • Heb. V. 14.^ 340 1 CORINTHIANS, II. 14. [958, [Never was there any light comparable to that which was diffused by the Sun of Righteousness : yet the darkness comprehended it not. Our Lord came to his own, and his own received him not^ The very people who, from their acquaintance with the Holy Scriptures, and their opportu- nities of knov.dng the character of our blessed Lord, and the proofs of his Divine mission, had the best means of ascertain- ing the truth of his Messiahship, could see " no beauty or come- liness in him for which he was to be desired ^ The great mass of the Jewish people accounted him an impostor : and when his own disciple, Peter, confessed him to be the Christ, the Son of the living God, our Lord said to him, " Blessed art thou, Simon Bar-jona : for flesh and blood hath not re- vealed it imto thee, but my Father which is in heaven''." Whence it is evident, that none can truly receive Christ in all his characters and offices, unless a spiritual discernment be given unto them by the Spirit of God. Clear as our Lord's discourses were, they were not vmderstood fully even by the disciples themselves. " To them indeed it was given to know the mysteries of the kingdom of heaven " more clearly than to others ; but even they could not enter fully into the nature of his kingdom, no, not after he had risen from the dead, till " he opened their understandings to understand the Scrip- tures ''."] It was so under the Ministry of the Apostles — [Paul himself, so far from being convinced by the won- ders of the day of Pentecost, was the most determined enemy of the Christian Church, till Christ himself arrested him in his mad career, and revealed himself to him by an immediate vision, and a special revelation from heaven. In like manner the Ministry of Paul was as offensive to some, as it was de- lightful and instructive to others. Those "v/hose hearts the Lord opened," as he did Lydia's, " to attend to the things spoken by Paul," received the word with all gladness ; but the great majority of his hearers rejected it with abhorrence. The very same words spoken before Festus and Agrippa, made one to cry out, " Paul, thou art beside thyself:" and the other to say, " Almost thou persuadest me to be a Christian."] And thus it is also at this day — [The work of conversion does not go forward among " the wise, the mighty, the noble :" on the contrary, the Gospel is very generally esteemed as " foolishness " among them. We still find occasion for the same acknowledgement as our Lord himself made : " I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the '' John i. 5, 10, 1 1. *= Isai. liii. 2. •• Matt. xvi. 17. * Luke xxiv. 4:5. 958.] TflK NATURAL MAn's TGXORANCE. 34 1 the wise and prudent, and hast revealed them nnto bahes; even so, Father, for so it seemed good in thy sight*." To this source we must trace all the difference that we still observe amongst the hearers of the Gospel : " The Spirit of God worketh all in all; and divideth to every man severally as he will^." If w(> know Christ, it is because " he hath given us an understanding thatv,'e might know him''," and " an unction of the Holy One," whereby our faculties were enabled to ap- prehend him ' : and, if we have come to Christ, it is because " we have heard and learned of the Father''."] Humiliating, no doubt, this Declaration is : never- theless it is one which we shall do well, III. To improve — We may learn from it, 1. How to appreciate Divine knowledge— [Valuable as human knowledge is, it bears no compari- son with that which is Divine. So superior is " the excellency of the knowledge of Christ Jesus our Lord," that St. Paul accounted all things but as dross " and dung in comparison of it." It is more excellent in its nature, more exalted in its origin, and more beneficial in its use. Into the mystery of redemption the very " angels themselves desire to look." To understand it, we must be taught, not of man, but of God; and, when we have received it aright, it will renew and sanc- tify us after the Divine image. Let it then be sought by us, not exclusively indeed, but supremely. Let us not be satis- fied with any knowledge which the natural man can attain : but let us seek that which shall carry its own evidence along with it as Divine, by its renewing, sanctifying, and comfort- ing influence upon the soul.] 2.. How to seek it — [Nothing is to be attained without diligence : but it Is not by study only that the knowledge of Divine things is to be acquired : we must " cry after knowledge," at the same time that we '• search for it as for hid treasures." It is " the Lord alone who giveth wisdom ;" and therefore we must seek it from him by earnest prayer. We must beg him " to give us the spirit of wisdom and revelation in the knowledge of him," that the eyes of our understanding being enlightened, we may see " the deep things of God." He first " com- manded light to shine out of darkness" in the material world; and a similar process must take place in our minds tlirongh jjlie operation of his Word and Spirit. We must be " taught of f Matt. xi. 25, 26. ^ 1 Cor. xii. 6, IL "1 John v. 20. ' 1 John ii. 20, 27. ' John vi. 45, S42 1 CORINTHIANS, rii. 12 — 15. [959. of God, as all his children are :" and then only shall we be- hold " the light of the knov/ledge of the glory of God in the face of Jesus Christ, when he shines into our hearts to give it us V Our studies therefore must all be accompanied with prayer; and we must never take vip the Holy Scriptures without crying, like David, " Lord, open thou mine eyes, that I may behold wondrous things out of thy law."] 3. How to employ it — [Has God in his unbounded mercy opened our eyes, and enabled us to see what the natural man is not able to receive ? Surely we should endeavour to employ that light in the way that shall most conduce to his glory. We should make use of it as the means of searching out his glorious perfections, and of discovering the heights and depths of his unsearch- able love. We should also employ it for the rectifying of all our own views, and spirit, and conduct ; and, finally, for the diffusing, to the utmost of our power, the knowledge of him throughout the world. As it was said to Peter, " When thou art converted, strengthen thy Brethren ;" so is it said to us, " Freely ye have received, freely give." No one gift is bestowed on us for ourselves alone, but for the good of others : and knowledge in particular is a talent entrusted to us for the benefit of all around us : " it is a fight that is to be set on a candlestick, and not to be hid under a bushek" If then, through the distinguishing grace of God, we have been called to the knowledge of the truth, it becomes us to " shine as fights in the world," and so to " hold forth the word of life," that others may be " guided into the way of peace."] » 2 Cor. iv. 6. DCCCCLIX. INSTRUCTIONS TO THOSE WHO BUILD UPON THE TRUE FOUNDATION. 1 Cor. iii. 12 — 15. Now if any man build vpon this founda- tion, gold, silver, precious stones, wood, hay, stubble; every wans work shall be made manifest: for the day shall declare it, because it shall be revealed by fire ; and the fire shall try every man's work of what sort it is. If any man's work abide ivhich he hath built thereupon, he shall receive a Reward. If any mans work shall be burnt, he shall suffer loss: but he himself shall be saved : yet so as by fire. IN our natural state, we follow the dictates of our own will, without consulting the honour of our God. Even after we are converted to God, there yet remains 950] lU'lf.DING Oy THE TllL'I-: FO IJ X 1) A r I O X . 343 remains within us a proneness to follow our own incli- nations, except as Divine grace counteracts that pro- pensity, and prevails against it. In the Corinthian Church there were many awful proofs of this fact. The irregularities which obtained amongst them, were both numerous and deeply reprehensible. A party-spirit in particular created very grievous dis- sentions among them. St. Paul reproving their un- becoming conduct, reminds both the preachers who fomented such divisions, and the people who were drawn aside by them, that their eternal happiness would be advanced or diminished in proportion as they cultivated or neglected a Christian temper ; and that, if they would be approved of their God in the day of judgment, they must not only build on the right foundation, but raise upon it a superstructure that should be worthy of it. To elucidate the words before us, we shall shew, I. What is that superstructure which we ought to raise upon the true foundation — Among the persons who rely on Christ as their only hope, there is a great diversity both of sen- timent and action. This is intimated by the dif- ferent images under which their conduct is repre- sented in the text. There are some whose actions may be compared to " wood, and hay, and stubble" — [There were in the Apostolic age two sets of teachers, who occasioned much strife and dissention in the different churches ; namely, those who contended for the observance of the Mosaic Ritual, and those who introduced into Religion the dogmas of Philosophy Persons of similar dispo- sitions and sentiments have infested the Church in every age. Some are distracting the minds of those around them with subtle questions and unedifying disputes about doctrines ; whilst others are magnifying the external forms of Church- government, as if they were of equal importance with the most fundamental articles of our faith How justly the superstructure which these men raise, may be comi)ared to " wood, and hay, and stubble," appears from the natural tendency, and universal effect, of their exertions : for, instead of edifying the Church in faith and love, their doctrines uni- formly lead to error — to contention — to bondage — Hence it is 344 1 CORINTHIANS, III. 12 15. [959. is that St. Paul studiously guarded all Ministers from engag- ing in such unprofitable disputes, and all Christians from being led astray by them'' ] But those actions which we ought to be perform- ing, may rather be compared to " gold^ and silver, and precious stones" — [As the Apostles themselves were, so have many in all suc- ceeding ages been, intent on cultivating, both in themselves and others, all the graces of the Spirit. It has been their ambi- tion, whilst they have founded all their hopes on Christ, to shew, by the holiness of their lives, that the Gospel is indeed " a doctrine according to godliness"- Now such a superstructure does indeed resemble the materials here men- tioned ; for it is valuable in itself — suitable ro the fovnidation — ornamental to the edifice — and worthy of th.e Divine Inhabi- tant— Such is the superstructure wliich v>c ail should raise : and it is the orderly accumulation of such materials as these, which assimilates the Church to that Temple wherein God visibly resided "*, or rather, to that more glorious Temple '^vherein he dwells invisible to mortal eyes'.] That we may be stimulated to care and diligence in these things, let us consider, II. The importance of erecting such an edifiice as will be approved of by God — This is set forth by the Apostle in very awful and appropriate terms : 1. Our works will all be tried as by fire — [In that day when God shall judge the Avorld, " he will bring to light the liidden things of darkness, and make mani- fest the most secret counsels of our hearts." As the Judaiz- ing teachers of old, or the philosophical Keasoners, conceived that they were actuated solely by a regard for truth, while they were in reality instigated by pride and bigotry ; so the contentious disputers about doubtful points of doctrine, or indifferent matters in Church-government, little think " what spirit they are of." But, as fire tries tlie metals, and dis- covers the dross that is in them; so will that fiery trial dis- cover the unworthy mixtures Avith which our most specious actions were debased. It is to no purpose therefore to de- ceive ourselves ; for we shall most assuredly be undeceived in ' He bids us beware of the subtilties of Philosophy, on the one hand; Col. ii. 8. 1 Tim. iv. 7. & vi. 20. 2 Tim. ii. Id. 23. and of the bigotry of superstition, on the other ; 1 Tim. i. 3, 4. Tit. iii. 9. P I Chron. xxix. 2, 7, 8. <= Kev. xxi. 18, 19. 959.] BUILDING ON THE TRUE FOUNDATION. 345 in that solemn day, when " the fire shall try every man's work, of what sort it is."] 2. The works that are approved will add to our eternal happiness — [Every grace which we exercise, is pleasing and accept- able to God. " A meek and quiet spirit," and consequently every other holy disposition, " is in the sight of God an orna- ment of great price." — It is the mind, which God regards. A contrite sigh, a grateful aspiration, an adoring look, are of more value in his eyes than all the zeal or subtilty which in- genious disputants or pharisaic bigots can exercise. Nor shall a pious thought or desire pass unnoticed or unrewarded.] 3. The works which are disapproved will detract from our felicity— [It is supposed that we unfeignedly build upon the right foundation ; and that this will secure our acceptance with God. But the degree of our happiness will depend entirely on the superstructure which we raise. We may suffer loss 2?i heaven, even though we should not suffer the loss of heaven. Known deliberate sins will rob us of heaven itself: and mistaken ser- vices, so far from increasing our reward, will diminish it. The person who has " added grace to grace with holy zeal and diligence, will have an entrance ministered unto him abundantly into the kingdom of our Lord and Saviour 'V On the other hand, they whose spirit is less agreeable to the mind of God, will be saved only " as brands plucked out of the burning." Wherein the precise difference will consist, we do not know. It is sufficient that we are informed it does exist, and will certainly be manifest at the last day. Some " will sufler loss," and others " I'eceive a full reward." Surely this consideration may well make us careful to regulate our minds by the sacred oracles, and to " walk worthy of the Lord unto all pleasing."] Address — 1 . Let us look well to our foundation — [It is obvious that, if they who build on the right found- ation may yet be " scarcely saved," they who are not fixed on that, cannot be saved at all. Let us remember then that Christ is the only foundation of our hopes, and that we must depend solely on the merit of his blood and righteousness *. Every other hope must be renounced ; and we must say with the Church of old, " In the Lord alone have I righteousness and strength."] 2. Let us look well to our superstructure — [The caution in the text clearly proves, that persons, up- •^ 2 Pet. i. 5—11. « ver. 11. with Isai. xxviii. 16. right 346 1 CORINTHIANS, III. 21 23. [960. right in the main, are yet hable to err, and to be heaping up rubbish for the fire while they fancy that they are doing God service. Let us therefore take heed to our ways, and " take heed to our spirit." Let us not only endeavour to hve and act for God, but to do every thing from such motives, and in such a manner, as shall be approved by him in the day of judg- ment.] DCCCCLX. THE christian's PRIVILEGES. 1 Cor. iii. 21 — 23. Let no man glory in men: for all things ore yours: wheiher Panl, or Apollos, or Cephas, or the ivorld, or life, or death, or things present, or things to come; all are yours ; and ye are Christ's : and Christ is God's. IT is scarcely to be expected, considering the weakness and depravity of our fallen nature, that the Church in any place should be free from dissen- tions and disputes. If every man who embraced the Gospel were from thenceforth altogether under its influence, nothing bat love and harmony would pre- vail. But, not to mention the insincerity of some, who, like Simon Magus, profess the truth without experiencing any of its sanctifying influence, the hearts of men are not changed all at once, but by a gradual and progressive advancement in the divine life. Hence corruption will be at work, as well as grace ; and, whilst the spirit lusts against the flesh, the flesh will lust against the spirit, and in some cases prevail against it, to the disturbing and defiling of the Church. So it was even in the Apostolic age ; and even where Paul himself preached. A party- spirit early prevailed in the Church of Corinth ; dif- ferent parties arraying themselves under different heads; some saying, that they were of Paul, others of Apollos, others of Cephas, and others of Christ \ To repress these contentions, the Apostle remon- strated with the people on the impropriety of their conduct : and, having exposed the evil of such a spirit, he now, in conclusion, shews, that to *' glory in men" is highly criminal ; because of, I. Our * 1 Cor. i. 12. 960.] THE christian's PRIVILEGES. 347 I. Our interest in God — All that God has, belongs to us, if we believe in Christ : 1. His servants are ours — [They are ours, with all their talents, and with all their labours : the most eminent among them is but " a steward of the Mysteries of God," appointed by God to dispense them to his people ; " an earthen vessel, in which treasures" are deposited by him for their use. They are Christ's servants ; and they are ours for his sake''. Paul, and Apollos, and Cephas were not endowed with their respective powers for their own sake, but for the sake of the Church and of the world ; as we are expressly told : When " Christ ascended up on high, he gave some, Apostles ; and some, Prophets ; and some, Evangelists ; and some, pastors and teachers ; for the perfecting of the saints, for the work of the Ministry, for the edifying of the body of Christ^:" So that all to whom they are sent, may consider them as among their treasures, the gifts of God to them for the benefit of their souls.] 2. His creatures are ours — [The whole " world," and all that it contains, is ours, if we believe in Christ. The sun is ours to light us by day, and the moon and stars by night. The rain is ours, and the produce of universal nature, as far as is for our good. As to the actual possession of it, we may have but little ; but as to the sanctified enjoyment, we have all. St. Paul speaks of him- self as often oppressed with want and nakedness : yet, not- withstanding in appearance he had nothing, in reality he " pos- sessed all things'*." Little as a worldly mind can enter into the idea, it is a fact, that the poor godly man has a richer en- joyment of his pittance, than the most opulent of ungodly men have of all their sumptuous feasts and large estates. To live by faith is a sublimer happiness than to live by sense; because in the cup of one who so lives, there is an ingredient which the other never tasted, and never can taste : " God himself is the portion of his inheritance, and of his cup^:" Whether he have little or much, he enjoys God in it ; and therefore he has the best possible use of all sublunary good.] 3. His dispensations are ours — [" Life," with all its comforts, belongs to the Believer ; nor can it ever be taken from him till his appointed time be come. " Death" also is among the number of his possessions. Terrible as it is to the L^^nbeliever, it ceases to be so when once " 2 Cor. iv.5. " Eph. iv. 11, 12. " 2 Cor, vi. 10. « Ps. xvi. 5. 348 1 CORINTHIANS, III. 11 — 23. [960. once we give ourselves up unfeignedly to Christ as his peculiar people : from that moment its sting is drawn : and every man who can say with truth, " To me to live is Christ," may with the fullest assurance add, " To me to die is gain V The pains and sorrows which usually precede death are only so many means of purifying the soul, and of preparing it for its appear- ance before God : and the final stroke is no other than the opening of the gates of Paradise for the soul's admission to the full jiossession of its inheritance. If the stroke be more sudden and violent, it may be regarded as the fiery chariot which bore EUjah to the realms of bliss: or, if it be more mild and gradual, it may be viewed as the waggons which Joseph sent to bring his aged father to a participation of all his glory in the land of Egypt. However it may come, it is to the true Christian a termination of all his sorrows, and a consummation of all his joys. " Things present" too, of what- ever kind they be, are precisely such as the Believer, if he did but see as God seeth, would choose for himself: and " things to come," however involved in impenetrable darkness at the present, are all ordered for his eternal good. To him they are uncertain : but Infinite Wisdom has ordained them all : and though these may be insulated occurrences which in themselves may be evil, they shall all, when taken together, " work for good," to those who love God^. Yea, for the Believer is prepared the future judgment; and for him are reserved all the glories of the eternal world. And, that we may not doubt the truth of these assertions, the affirmation is renewed at the close of this catalogue, " All are yours."] Before we point out the particular bearing of this part of our text, we will notice the latter part, where- in is stated, II. God's interest in us — Here it will be necessary to mark distinctly the drift of the Apostle's argument. He is shewing, that we ought " not to glory in men," that is, not to indulge such partiality for some as to lead us to un- dervalue others. To evince this, he observes, that " all things are ours ;" and that it is absurd to be so over-valuing a minute and comparatively insignificant part of our possessions, when we ought rather to be rejoicing in the ivhole : and that it is moreover highly criminal to be arranging ourselves under the standard of some favourite preacher, when we should be wholly 'Phil. i. 21. e Rom. viii. 28. 960.] THE christian's privileges. 319 wholly and entirely given up to God as his exclusive property. The former of these points we have already con- sidered : the latter now calls for our attention. We are not to give up ourselves to any man what- ever, as though we had an exclusive property in him, or he in us : for, 1 . We are Christ's — [In speaking upon diis, we shall not enter into it at large, but shall confine ourselves to the precise view in which we conceive it to have been spoken by the Apostle. We are Christ\s, and not mans. The Minister, who may be the honoured instrument of bringing us to Christ, has no property in us : he is only the servant whom Christ has sent to bring his bride to him. Christ is the Bridegroom; the Preacher is only the person who " presents the Bride as a chaste virgin to Him*":" and tliis is the precise view in v/liich every convert ought to regard the person to wliom the honour of bringing him to Christ is delegated. The Bride may feel oliligations to the friend who conveys her to the Bride- groom ; but she does not once think of shewing to him any such partiality as would interfere with the sacred and inalien- able rights of her husband. Thus it should be with all who are converted through the instrumentality of men : they should regard those men as mere instruments, or, as St. Paul expresses it, " as Ministers by whom they have be- lieved," and by whom they have received the gifts which the Lord himself, their heavenly Bridegroom, sent to them '. Let this then be borne in mind : " Ye are Christ's," v\ holly, and altogether Christ's. lie formed you originally: lie re- deemed you with his own most precious blood : he called you by his grace : all that you are, and all that you have, is his. You must therefore consider yourselves as his; his exclusive property, in all tlie powers of your body, and in all the facul- ties of your soul. Yea, so entirely must your affections be set on him, as to make all creatures dwindle into insignificance before him, eclipsed as stars before the meridian sun.] 2. " Christ is God's, — " [Our affections are not to be so set even on Christ him- self, as to forget that he, as our Mediator, is only God's ser- vant, sent to bring us to God the Father, and to deliver U9 up to him when the whole work entrusted to him shall be complete. The Lord Jesus Christ is to be considered in a tln-ee-fold view; as God, as Man, and as the INIediator be- tween '• 2 Cor. xi. 2. ' ver. 5* 350 1 CORINTHIANS, III. 2\ 23. [960* tween God and man. As God, he is equal with the Father: as Man, and as Mediator, he is inferior to the Father ; as St. Paul has said ; " I would have you know, that the head of every man is Christ ; and the head of the woman is the man : and the head of Christ is God^" He is the Father's servant, to redeem both Jews and Gentiles by his own obedience unto death ' In all that he spoke, and in all that he did, he acted agreeably to the commission which he had received from the Father : and all that he suffered was " according to the determinate counsel and foreknowledge of God the Fa- ther." Whilst this glorious work is going forward, we must look to Christ, in whom all fulness is treasured up for the use of his Church, and " in whom all fulness of the God- head dwelleth bodily :" but in the last day, when all the elect shall have been gathered in, and every enemy shall have been put under the feet of our victorious Lord, the whole body, with Christ himself at their head, shall be subject unto God the Father, being delivered up to him as the supreme Head of this glorious kingdom, that " God may be all in all ""." As a Mediatorial kingdom, it has been received from God the Fa- ther ; and when, as a Mediatorial kingdom, there shall be no longer any need of the Mediator's office, it shall be given up into the hands of him from whose counsels it proceeded, and by whose power it was completed. Seeing then that we, and all the whole Church, are God'» exclusive property, we must, from fidelity to him, guard against the smallest disposition to alienate from him any portion of that honour and authority which are due to him alone.] We will improve the subject, 1. In its negative and more appropriate view — - [We must " not glory in men." It matters little whether Paul, or Apollos, or Cephas, be the object of our preference ; the attachment which leads us to set up one above another is altogether carnal." Four times in as many verses is this conduct characterized as carnal^. Happy would it be for the Church of God, if this disposition were viewed in its proper light ! for there is scarcely a place where more than one Minister offi- ciates, but this hateful temper springs up to disturb the union and harmony of the Church. Moreover, as this temper is carnal in itself, so is it injurious to the welfare, as well of those who indulge it, as of all who are affected by it. Wherever it exists, it deprives the person of all the benefit which he might receive from those whom he so ungratefully underva- lues : " 1 Cor xi. 3. ' Isai. xlii. 1,6. &xHx. 1—3, 6. ■" 1 Cor, XV. 24, 28. " ver. 1—4. 960.] THE christian's privileges. .351 lues : he contributes to excite divisions in the Church of God ; and, as far as in him Hes, weakens the hands of those Minis- ters, on whom, in comparison of his favourite, he pours con- tempt. Brethren, let the arguments of the Apostle have their proper weight. The object of your idolatrous regard is given, not to you only, but to the whole Church of God, for whose benefit he is sent forth : and whilst he is sent for others, others also are sent for you : and you are ungrateful to God in so limiting your regards, as not to give a due pro- portion of them to all who seek your welfare. Besides, you are not to view them, so much as God in them : for of them- selves they are nothing : whoever plants or waters, it is God alone that gives the increase °. To God then supremely, and to God exclusively, ai'e your affections due : and, if you will set them on any creature, you will " provoke him to jealousy," and cause him to wididraw from you, as " Nehushtan," (a piece of brass,) the instrument which he had raised up for the salvation of your souls '.] 2. In its positive and more general view — [You should glory in God with your whole hearts. Think what reason you have to glory in him : what unspeakable be- nefits you have received at his hands, and what obligations you have to surrender up yourselves wholly unto him! ^ Who, besides the Believer, can take to himself the declarations of our text ? Of whom, besides him, can it be said, " All things are yours?" Survey the catalogue. Believer, and think whe- ther there be any thing in the whole universe that you can add to it ? Should not you then be contented ? Should not you be thankful ? or rather, should there be any bounds to your joy and gratitude? I ask not whether you be in health or sickness, in wealth or poverty, in joy or sorrow: the state you are in is that which Infinite Wisdom has ordained for your greatest good; and there awaits you, at your departure hence, the immediate and everlasting fruition of God himself. O be joyful in the Lord, all ye people, and make the voice of his praise to be heard day and night! And, as God is wholly yours, so be ye wholly his, in body and in soul, in time and in eternity. We cannot however conclude without intreating all to see that these blessings do indeed belong to them. It is to the Believer, and to him alone, that they do belong: and we earnestly invite all, first, to believe in Christ as their only Sa- viour, and, then, to make it evident by their works that they have indeed believed; for, if our character be not clear, we can have but little comfort in the promises to which the saints alone are entitled, and of which they alone will ever receive the accomplishment ] " ver. 6, 7. P2Kin. xviii.4. 352 i CORINTHIANS, VI. 9 — 11. [961. DCCCCLXI. god's mebcy to the vilest sinners. 1 Cor. vi. 9 — 11. Know ye not thai the unrighteous shall not inherit the kingdom of God P Be not deceived : Neither forni- cators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drimkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such vjere some of you : hit ye are washed, hut ye are sanctified, hut ye are justified in the name of the Lord Jesus, and hy the Spirit of our God. AS long as men retain within them the seeds of their original corruption, so long they will be Ikible to fall into sin, and consequently they will need to be instigated by every motive that can be adduced, to persevere in the ways of holiness. Now there are scarcely any stronger incentives to obedience, than a recollection of the inseparable connexion which there is between sin and misery ; and a view of the unspeakable mercies which we ourselves have re- ceived at God's hands. It was by these consider- ations that St. Paul urged the Corinthians to abstain from some practices in which they were engaged, and from others to which they were particularly ex- posed. They had gone to law with each other even in the Gentile courts, instead of settling their dis- putes by arbitration amongst themselves. It is pro- bable too that some among them thought but lightly of the sin of fornication ; since the close of the chap- ter is wholly occupied with that subject. His address to them was well adapted to the occasion ; in that it appealed at once to their fears and to their grati- tude ; and thus secured the influence of their inge- nuous feelings, as well as of those which were of a more selfish nature. His words will lead us to shew, I. The awful condition of the ungodly — Those who live in sin will have no part in the in- heritance of the Saints. Though some of the sins specified in this black catalogue are such as cannot be mentioned with delicacy, or thought of but with horror ; 961.] god's mercy to the vilest sinners. 353 horror, yet far the greater part are as common in Christian lands as among the Heathen themselves: but, by whatever name men call themselves, they who live in such sins " shall never inherit the king- dom of God." The manner in which this declaration is made, calls for our particular attention. Mark, 1. The Appeal — [The Apostle appeals to our own consciences ; " Know ye not this ?" However ignorant ye be, are ye not well assured in your own minds, that persons living, and dying, in tlie commission of any of these sins, must perish ? Does not Scrip- ture, does not reason, does not conscience tell you, that there must be a diiFerence put between the just and unjust in the day of judgment ? ] 2. The Caution — [The Apostle next cautions us against self-deception. "We are apt to extenuate these crimes, and to conceal their enormity by some specious name. Fornication and adultery are youthful indiscretions : drunkenness is conviviality : co- vetousness and extortion are prudence, and the common li- cence of trade. Thieving is confined to one species of dis- honesty ; whilst a defrauding of the revenue, and a neglect of paying one's debts, and many other kinds of theft, are prac- tised without remorse. As for " reviling," the conversation of many consists of little else than speaking against their neigh- bour ; and especially when they have received from him any real or fancied injury : yet that is considered as nothing more than a proper token of their contempt for such conduct as they disapprove. And a soft, easy, indolent, " effeminate" manner of life, such as indicates an aversion to do any thing or suffer any thing for Christ, is reputed innocent, as though a Christian had nothing to do but to please himself Moreover, if men be free from the grosser acts of sin, they pay no attention to the dispositiojis of their minds ; though, in reality, disposi- tions are as hateful to God, and as much reprobated in the text, as overt acts. But, however they may hide from their own eyes their guilt and danger, God's decree is irreversible, and his threatened vengeance shall assuredly be executed upon them.] But, notwithstanding the danger to which sinners are exposed, the text informs us of, n. The blessed state to which they may yet be ex- alted by the Gospel — Many of the Corinthians had, v/hile in their hea- voL. IX. 2 A then 354 1 CORINTHIANS, vr. 9 — 11. [961. then state, been guilty of all the abominations men- tioned in the text. But at their conversion, 1. They were received into the Christian cove- nant— [The word " washed" seems to refer to their initiation into the Christian Church by the ordinance of baptism ; and therefore imports, that they had been admitted into the Chris- tian covenant. We indeed, at our conversion, are not to re- peat the rite of baptism ; because the baptism administered to us in our infancy was in all respects as available for us as circumcision was for the Jews ; yet, since we are brought only into the outward bond of the covenant in our baptism, we need to be made partakers of its saving benefits : and, how- ever abandoned we may have been in our unregenerate state, we shall be received to a full participation of its blessings, as soon as ever we repent and believe in Christ.] 1. " They were justified in the name of the Lord Jesus" — • [Justification includes not merely a remission of sins, but a being dealt with by God as innocent persons, or, in other words, an exaltation to eternal happiness and glory. Now this the Corinthians enjoyed as soon as they embraced the Gospel. They were not left to expect it after death : it was already vouchsafed unto them. For the sake of Christ all their sins were blotted out as a morning cloud. And we also, as soon as we " believe in him, shall, for his sake, be jus- tified from all things," however abominable our past lives may have been, and however much we may have deserved to be abhorred both by God and man.] 3. " They were sanctified by the Spirit of our God"— [The Apostle, speaking in the fulness of his heart, did not observe any particvdar order in the arrangement of his words ; and therefore no conclusion is to be drawn from the order of them : for, in strictness of speech, our sanctification does not precede, but follows, and flows from, our justifica- tion. But what a triumph of Divine grace was here ! these people, who had been sunk beneath the very beasts by their iniquities, were renewed by the Holy Ghost, and trans- formed into the image of their God. Surely then none of us need despair ! Whatever we have been, or whatever we may yet be, we still may look to that Divine Agent, who will re- new and sanctify us wholly, provided we seek his operations in the name, and for the sake, of Jesus Christ.] Adpress — - 902.] nature of christian liberty. 355 Address — 1 . To those who are yet living in sin — [Is there a person here, who, whether openly or in secret, gives way to uncleanncss ? Thou " shalt never inherit the kingdom of God." Is there a person here who corresponds in any respect with those described in the text? Does not thy conscience tell thee, Thou must perish ? If thou hast bribed, or silenced thy conscience, " deceive not thyself;" for God's word shall stand, whether thou believe it or not. Hear this, thou whoremonger, thou adulterer, &c. &c. In the name of Almighty God I declare, Thou shalt never inherit the king- dom of God, unless thou repent, and believe in Christ. Let me intreat thee seriously to consider thy guilt and danger, while there is a way of escape yet opened to thee by the Gospel.] 2. To those who have experienced pardon and sanctification by the Gospel — [It will be always profitable for you to bear in mind what you once were: for though your actions may not have been so abominable as those referred to in the text, none of you have any right to cast a stone at others ; seeing that the seeds of all evils are in your own hearts, and nothing but the pre- venting grace of God has made you to differ from your more- abandoned neighbour. What cause have you tlien to mag- nify and adore that gi'ace Mhich has so distinguished you; and to " love much, from a sense of having liad much forgiven!" Well also may a recollection of the many talents that have been forgiven you, incline you readily to forgive the pence that may be owing to you by an offending brother. It is par- ticularly in this view that the text is introduced by the Apostle, and in this view it certainly ouglit to be improved. Get but a just sense of the mercies vouchsafed to you in the pardon of your sins by the blood of Jesus, and the renovation of your natures by tlie Holy Ghost, and you will esteem nothing too nmch to do for God, and no forbearance too great to exercise towards the most unworthy of mankind.] DCCCCLXII. THE NATURE AND EXTENT OF CHRISTIAN LIBERTY. 1 Cor. ix. 19 — 23. Though I be free from all men, yet have I made myself' servant unto all, that I might gain the mure. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain 356 1 CORINTHIANS, IX. IQ — 23. [962. gain them that are under the law ; to them that are without law, as luithout laiv, (being not without law to God, but under the law to Christ J that I might gain them that are ivithout law. To the weak became las weak, that I might gain the weak : I am made all thijigs to all men, that I might by all means save some. And this I do for the Gospel's sake, that I might be partaker thereof with you. IT is a favourite sentiment with some, that the Epistles of St. Paul, having been written to particu- lar Churches and on particular occasions, are of little importance to us at this day. And, of all the Epistles, this before us is most open to that objection, as having been, more than any other, written for the correction of some existing abuses, and in answer to some specific questions. But God, by whom the Apostle was inspired, knew that, whether the same specific points should again arise or not, the general princi- ples by which they were to be determined would be of use to the Church in all ages : and accordingly we find, that the views and sentiments which were elicited from the Apostle on these occasions give us a deeper insight into the Christian character than we could otherwise have obtained. We are here in- structed not merely by general and abstract princi- ples, but by a practical application of those princi- ples to circumstances fitted for the illustration of them. And we cannot but account it a great blessing to the Church, that the enemies of the Gospel were permitted so to assault the character of the Apostle, as to extort from him a vindication of it, and thereby to obtain for the Church in all ages a complete ex- position of practical Christianity. The words before us open with extraordinary pre- cision the nature and extent of Christian liberty : for the fuller explanation of which we shall distinctly mark, I. Its proper boundaries — Liberty cannot exist without restrictions; for, if unlimited, it would degenerate into licentiousness. Besides, if every man were at liberty to act agree- ably to his own corrupt wishes without any controul, the weaker would be a prey to their more powerful neighbours^ 962.] NATURE OF CURISTIAN LIBERTY. 357 neighbours, and would be the constant victims of ty- ranny and oppression. St. Paul, though at liberty to vary his conduct according to circumstances, was still under a law by which his liberty was restricted : "he was not without law to God, but under the law to Christ." Christian liberty is a right to do or forbear any thing, 1 . Which is not evil in itself — [What is evil in itself can be warranted by no circum- stances under heaven : " We must not do evil that good may come," even though the good which we promise ourselves be ever so great. We must not do it for the gratification of others. If our dearest friends and relatives endeavour to persuade us, we must be alike deaf to their menaces or in- treaties. We must " not love father or mother more than Christ;" yea, we must even " hate them in comparison of Christ;" that is, we must, when their will comes in compe- tition with that of Christ, act as if we hated them, giving no more heed to them than we would to an avowed enemy. The plain answer to be given to all who would wish us to act con- trary to any command of God, is this ; " Whether it be right to hearken unto you more than unto God, judge ye." Neither must we do evil for our own advantage. If an act be sinful, we must, like the Hebrew Youths, refuse to do it, even though we saw the fiery furnace, already burning with seven-fold intenseness, ready to destroy us. So likewise, if a duty be clear, we must not be deterred from the perform- ance of it, even though we knew that the consequence of our perseverance must be an immediate incarceration in the den of lions : like Daniel, we must prefer the maintenance of a good conscience to the preservation of courtly favour, and the avoidance of a cruel death". In all such circumstances we must embrace the proffered alternative, and surrender up our lives rather than violate a command of God.] 2. Which is not evil in its consequences — [An act perfectly innocent in itself may, by the circum- stances in which we are placed, become no longer innocent. If, for instance, the eating of meat offered to an idol be likely to prove a temptation or a stumbling-block to a weak bro- ther, we are then no longer at liberty to eat it, notwithstand- ing in itself it is a matter of perfect indifference. We are bound to have respect to his weakness, and to abstain from a tiling which may become an occasion of sin to him : and, if we do " Dan. vi. 10. 358 1 CORINTHIANS, IX. 19 — 23. [962. do not abstain from it, " we sin against him," and " we sin against Christ ^" So Hkewise, if a thing would be injurious to ourselves, we must not do it, even though others might be at liberty to do it. Suppose, for instance, we know from experience, that splendid equipage or apparel administers to, and calls forth into exercise, the pride and vanity of our hearts; or that a luxurious table is apt to lead us to intemperance ; or that some particular amusement operates as an incitement to covetous- ness, or a provocative to wrath ; we should deny ourselves in those particulars, and not seek an indvdgence that -we have reason to fear will become an occasion of sin. The express command of God in all such cases is, " Make not provision for the flesh to fulfil it in the lusts thereof ^" Thus under a variety of circumstances is our liberty abridged, even in things that are, under other circumstances, indif- ferent : for though all things may be lawful, they may not be expedient ; and we must not so " be brought under the power of any" as not to be able to forego them, if the welfare either of ourselves or others demands the sacrifice '*.] Such, we apprehenc;!, are the limits beyond which Christian liberty has no existence. But within these limits there is abundant scope for, II. Its legitimate operations — In all that we do, we should keep in view the best interests of mankind — [Whatever Paul did, or whatever he forebore, his one ob- ject was to promote the salvation of his fellow-men. This he tells us six times in the short space of four verses : and in ano- ther place he tells us, that he had the same object in view in all that he suffered : " We endure all things for the elect's sake, that they may obtain the salvation which is in Christ Jesus with eternal glory ^" Such must be our object also in all that we do. We must not be seeking merely to please men ; for " if we please men, we cannot be the servants of Jesus Christ :" in as far as we seek to " please them, it must be solely for their good to edification V To remove their pre- judices, to conciliate their regards, to " choose out acceptable words," to accommodate ourselves to their apprehensions, are all legitimate methods of gaining a more easy access to their minds, in order that we may ultimately " win their souls :" and, as we administer milk or meat to persons according to their capacity to profit by it, with a view to the sustenance of their * 1 Cor.viii.8— 12. <= Rom. xiii. 14. MCor. vi. 12. '2 Tim. ii.lO. ^ Rom. xv. 2. 962.] NATURE OF CHRISTIAN LIBERTF. 359 their bodies, so we may do for the benefit of their souls : and, if only we keep this end in view, we shall in all that we do " be approved and accepted both of God and man*." For this end our liberty may be used without re- serve— [It is delightful to see how free and unembarrassed the Apostle was in all his intercourse with mankind, and how stu- diously he adapted himself to all their varied prejudices or ne- cessities. Was he with a Jew ; — he submitted freely to the yoke which Moses had imposed, though he well knew that the Gospel had freed him from it. On the other hand, was he with Gentiles who had never been subjected to the law of Moses ; — he readily conformed himself to their habits. If he was with one that was weak in faith, he cheerfully bore with all his weaknesses and infirmities, and acted, as he would have done, if his own mind had been under the influence of the same doubts and fears as agitated the mind of his weaker brother. In a word, " he became all things to all men." Now this is the very course which we should pursue: we should seek the welfare of our Brethren precisely as he did, namely, in a way of self -denying restraint, and in a way of con- descending compliance. We should seek it in a way of self-denying restraint. — Not again to recur to the mention of eating meats offered to idols, which " the Apostle would not do as long as the world should stand, if it shovdd make his brother to offend ^ ;" we may see in the chapter before us how determinately he refused to accept the support to which both by the laws of God and man he was justly entitled'. Such concessions are most lovely; and would be productive of incalculable good in the Church of God. In a family, for instance, the governing part of it i& not willing that all which an inferior member of it may think conducive to his benefit shall be allowed to him: it would become the inferior to evince a self-denying spirit, and cheer- fully to concede a part of his privileges, that he may not irri- tate and embitter the minds of his superiors. It may be asked perhaps, " What, am I to sacrifice any thing which I think profitable to my soul ?" I answer. Yes : and God would repay you for so doing, provided you did it purely from a tender concern for the welfare of your superior : the very self-denial, which such an act would call forth, would itself be a more substantial benefit to the soul, than all the gratification which would have followed from self-indulgence : and St. Paul himself has set us an example of this conduct: "I," says he, » Rom, xiv. 18. " 1 Cor. vlii. 13. I ver. 12, 15. 360 1 CORINTHIANS, IX. IQ — 23. [962. he, " please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved''." We should further seek it in a way of condescending com- pliance.— Paul, in order to meet the prejudices of the Jews, and to gain the easier access to their minds, circumcised Timothy : and with the same view he submitted to the tedious rites and ceremonies which attended the performance of the Nazarite's vow •. And if we were more willing to meet the wishes of those who are prejudiced against the truth, we might greatly allay their hostility, and often win their souls. There is in many young Christians an unreasonable stifl^hess in relation to matters of pure indifference ; and they will often plead conscience for their non-compliance, when it pro- ceeds solely from a want of compassion for the ignorance of others, and of due concern for their souls. They will please themselves, however much their enemies be offended, when by kindness and condescension they might have operated a favourable change upon their minds. Well do we know, that these principles may be easily per- verted ; and that it will often be extremely difficult to know how far, and in what mamner, they are to be called forth into action. Nevertheless, the principles themselves are good, and indispensably necessary to be embraced and cultivated by all who wovdd adorn the Gospel of Christ : and, if only we look well to the motive by which we are actuated, we shall not be likely to err very materially in the application of them. The main point to guard against is, the doing any thing which is in itself sinful, or any thing, the lawfulness of which we ourselves doubt : for we ought certainly to be fully persuaded in our minds, that the restraint which we impose on ourselves, or the concession which we make, be not con- trary to any express command of God. Where the conces- sion which others require at our hands is forbidden of God, there the rule must be observed ; " We must obey God rather than man."] From the whole view of this subject, we cannot but REMARK, 1 . Of what infinite importance is the salvation of the soul — [Whence was it that the Apostle laboured so indefati- gably in every possible way to save the souls of men ? Whence was it that he even " wished himself accursed from Christ, or after the example of Christ, for his brethren's sake ?" Did it not proceed from a conviction, that the souls of men were of infinite value, and that, if he coidd but " by any means " 1 Cor. X, 33, I Acts xxi. 26, 962.] NATURE OF CHRISTIAN LIBERTY. 361 means save some," he would be richly repaid ? But think of all that Christ did and suffered and then say, Whe- ther your souls are not of more value than ten thousand worlds; and whether any labouring, any self-denial, any sacri- fice can be too great for tlie advancement of their eternal wel&re ? ] 2. How exalted is the morality which we are called to practise, if ever we would attain salva- tion! [Doubtless it is through Christ alone, even through his blood and righteousness, that we must find acceptance with God : but we must serve Christ as well as believe in him. He has indeed fulfilled the law for us ; but he has not therefore dispensed with its requirements : on the contrary, " we are under the law to Christ ;" and are to fulfil his will precisely as the apostle Paul did ; having our hearts filled with zeal for his glory, and with love to the souls of men. We quite mistake, if we imagine, that Christian morality consists in a mere abstinence from outward sins, or a compliance with out- ward observance^ : the heart must be given up to God, and the whole soul be engaged in seeking his glory. It is well known, that by nature we are altogether selfish, and desirous that every thing should bend to our will, and every person should consult it : but grace teaches us to have our own will mortified and subdued ; and " to live no longer to ourselves, but altogether to our God." O Brethren, aim at this : be satisfied with nothing short o^ this: and be aspiring after this blessed attainment daily, and with your whole hearts : for it is in this Avay only that you can " be partakers of the Gospel," and of the inheritance of the saints in light™. It is by this that you will approve yourselves " followers of Paul, as he was of Christ."] 3. How greatly do we need to be guided and strengthened by the Holy Spirit ! [AVho is sufficient for these diings ? These attainments are high and difficult ; and the very way to them is dark and slippery. It is easy to think ourselves upright in our inten- tions, when we are in reality actuated by a desire of man's applause, or a fear of his displeasure. It is easy also to fancy that we are sacrificing oiu' own wishes for the good of others, when we are only gratifying our own earthly and car- nal desires. In these things none but God can keep us from error ; none but God can " perfect that which con- cerneth us." Pray then, that the Holy Spirit may guide you into all truth. Pray, that He, who upheld the Savioui- m all his ■" ver. 23, 362 1 C0Rl3«ever bring us to a just view of the truth as it is in Jesus. The way to solve the difficulties of Scripture, is, to give to every declaration of God its proper force, and then to mark the subserviency of one truth to others which -appear opposed to it. A person, who should, in an ignorant and superficial manner, observe the opposite motions that are found in a great engine, would be ready to suppose that the wheels would obstruct each other : but on a closer inspection he would find, that there is a subserviency of one part to another, and that all the motions, however opposite in appearance, tend in reality to one common end. Thus it is in the Scriptures of truth ; there is no real opposition between one part and another ; but every truth has its proper place in the system, and its proper use : if one encourages, another humbles : if one inspires confidence, another stimulate* to activity : and true wisdom will lead us to assign to every truth that place and that measure of importance .which seem to be given to it in the Sacred Volume. •..Were this mode of investigating the holy Scriptures more generally adopted, there would be an end of almost all the controversies which agitate and distract the .Christian world. The very disposition of mind which .would be exercised in such endeavours, would go far to ■ .. .' rectify 372 1 CORINTHIANS, X. 15, [^^4. rectify our judgment, and would divest error of more than half its evils. If it be said, that all have not leisure or ability for such examir.Mtion of the holy Scriptures, we answer, That, whether we have more or less of leisure and ability, this should be our mode of proceeding ; and those espe- cially, who are to teach others, should be careful to form their judgment in this way. The Scriptures should be studied diligently throughout ; the design of the Inspired Writers should be especially attended to ; the scope of every distinct passage should be ascertained, by a strict examination of the context ; and the general analogy of faith must be borne in mind, in order to regulate us in our interpretation of passages that are of more doubtful signification. In a word, we should without prejudice or partiality attend to every part of the Sacred Records, and then judge, as before God, respecting the genuine import of the whole. Whatever sentiment is brought before us as of heavenly origin and of divine authority, we must bring it to the law and to the testimony, and give it only such weight in our minds as shall appear to be justified by the general tenor of the Inspired Volume. It was by such care that the Beraeans attained the know- ledge of salvation ; and by similar care we may confi- dently hope to be guided gradually into all truth. Having thus formed our judgment, we must, in the next place, exercise it ivilh candour. — There will to the last, whatever means be used for the regulating of our judgment, be some points whereon there will be a dif- ference of opinion. The minds of men are differently constructed ; and there are no two men in the universe who on all points think alike. It must be expected, therefore, that some diversity of sentiment will remain in reference to religion, as well as on every other sub- ject under heaven. Aware of this, we should form our judgment with diffidence, especially on those points where men of piety have differed from each other. We should consider ourselves as liable to err, no less than others. To imagine that we are in possession of all truth, and to take for granted that all who differ from us must of necessity be wrong, is not consistent with Christian 964.] APPEAL TO MEN OP WISDOM AND CANDOUR. 373 Christian modesty. Of course, if we embrace an opi- nion, we must of necessity do it, under the idea that the sentiment is just ; but, knowing how weak and fal- lible we are, we should think it possible that those who differ from us may be right ; or, at all events, that the truth may be partly on their side as well as on ours. But even where we feel greater confidence as to the rectitude of our judgment, we should feel no hostility to those who differ from us : they have the same right to exercise their judgment as we ; and we should no more be offended with them for not viewing things in the same light as we, than for their not resembling us in the stature of their body or the features of their counte- nance. By this observation we do not mean to express an approbation of indifference respecting religious senti- ments ; for there are sentiments that should be dearer to us than life itself: but it is intolerance, which we dis- approve ; it is a readiness to condemn others on account of their religious opinions, and to load them with all man- ner of obloquy. This, I say, is what we deprecate; and too much reason there is to deprecate it; since the indul- gence of this hateful disposition is the common error of all parties. To be fully persuaded in our own minds, after a due course of diligent inquiry, is well ; but to brand persons with opprobrious names, because they see not with our eyes ; and to misrepresent their senti- ments, putting into their mouths statements which they never make, and loading their real statements with con- sequences which they disavow and abhor, is a mode of proceeding which tends only to generate endless con- tentions, and to destroy that love which is the sum and substance of all true religion. The liberty which we use ourselves, we should concede to others ; and if we think others have adopted erroneous sentiments, we should endeavour to set them right ; but we should do it, not with railing accusations, but in kindness and a spirit of love. But the third rule which we mentioned as deserving our attention, is above all things necessary to be ob- served : We must implore of God the enlightening and sanctifying influences of his Spirit, that we may be pre- served 374 1 CORINTHIANS, X. 15. [964,^ served from error, and he guided into all truth. — We are all by nature blind to the things of God : there is a vaiL upon our hearts, precisely as there was in the Apostolic age, and still continues to be upon the hearts of the Jews. " The natural man," says St. Paul, " receiveth not the things of the Spirit of God, for they are foolish- ness unto him ; neither can he know them, because they are spiritually discerned." Even the discourses of our blessed Lord and Saviour, notwithstanding his con-, firmation of them by miracles unnumbered, could not convince those who did not choose to be convinced:, nor were the Apostles themselves so enlightened by his instructions during the whole time of his Ministry, upon earth, but that they needed after his resurrection, the influences of his Spirit to " open their understand-, ings, that they might understand the Scriptures." The same influence we need: we must have the Spirit of. wisdom and revelation given to us, to discover to us, the things of the Spirit ; and, unless *' God shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ," we shall, continue in darkness to our dying hour. Of this blind- ness we should be aware ; for, if we are not sensible of our need of the Holy Spirit to teach and guide us, we shall never seek his influences, nor ever be qualified to form a correct judgment of the things which are re- vealed to us. Even Timothy, long after he had mi-' nistered the Gospel with great success, needed not only the instructions of Paul, but the teachings of the Holy Spirit, to render them effectual : " Consider what I say," says St. Paul to him ; ^' and the Lord give thee under- standing in all things." This need of divine teaching we are all by nature averse to acknowledge. One of the last things that we are brought to confess, is, the insufficiency of our own wisdom to understand the subUme truths of Christianity. But, if we look around us, we see many possessing all the same privileges with ourselves, and yet so blinded by prejudice or passion, as not to discern any one truth aright: the Divinity of our blessed Lord, his atonement for sin, the influences of his Spirit, the necessity of a, renewed 964.J APPEAL TO MEN OP WISDOM AND CANDOUR. 375^ renewed heart, together with many other truths, are boldly denied by them ; or, if acknowledged as doctrines that are revealed, they are utterly disregarded as to any practical effect upon the soul. This clearly proves the great truth we are insisting on; namely, that we must all be taught of God, and that, without his teaching, we shall know nothing as we ought to know. But we observed, that we need the sanctifying, as well as the illuminating, influences of the Holy Spirit : for we have many corrupt affections, which it is the very inten- tion of the Gospel to eradicate ; and under the influence of them we lean to those doctrines which tolerate, rather than to those which would mortify and subdue, our fa- vourite propensities. How then can we judge aright whilst we are influenced by such a bias ? " Our eye being evil, we shall of necessity be in darkness ; and our eye must be made single, before the whole body can be full of light." This single eye then must be given us by the Holy Spirit. Instead of loving darkness rather than light, we must love the light, and come to the light, on purpose that the nature and quality of our actions may be made manifest. Let our first object then be to seek of God the gift of his Holy Spirit : (for he has said, that, " if any man lack wisdom, and ask it of him, he will give it liberally and without upbraiding:") and then, in dependence on the sacred guidance of the Spirit, let us examine every part of God's word. Let us in particular desire to be conformed to the word as far we understand it; and then there is no fear but that we shall be guided into all truth, as far at least as shall be necessary for our own personal welfare, and for the transforming of our souls into the image of our God. We cannot conclude this part of our subject with more appropriate words than those of our excellent Liturgy, in which we intreat you to accompany us from your inmost souls'': " O Lord, from whom all good things do come; grant to us thy humble servants, that by thy holy inspiration we may think those things that be good, and by thy merciful guiding may perform the same, through our Lord Jesus Christ. Amen." " Collect for 5th Sunday after Easter. 376 ] CORINTHIAWS, Xx 15. [965. DCCCCLXV. ON THE CORRUPTION OF HUMAN NATURE. ] 1 Cor. X. \b.— I speak as to wise men; judge ye what I say. " IN the Appeal, which we have proposed to make to your judgment, we shall confine ourselves to things of primary and fundamental importance. We are little disposed to enter upon a field of doubtful disputation : for though we think that every truth in the holy Scrip- tures is important, and that some of those points which are more controverted are exceeding valuable, when re- ceived rightly and improved for our advanceinent in the divine life ; yet, as the acceptance or rejection of them may consist with real and vital piety, we gladly wave all consideration of them, it being our wish, not to establish the dogmas of a party, but to bring home to the hearts and consciences of our hearers those prin- ciples which constitute the basis of our holy religion. The very first of these principles is, that man is a fallen creature, guilty, polluted, helpless. The know- ledge of this lies at the root of all true religion. In proportion as this is seen and felt, will the provision made for our recovery by Jesus Christ be valued ; and in proportion as persons either overlook, or maintain in theory only, this truth, the whole plan of salvation by Christ will be disregarded and despised. But the views and sentiments of those who maintain the depravity of our fallen nature are frequently and greatly misrepresented. Injudicious persons, it is true, may speak unguardedly and unadvisedly on this subject, as they may well be expected to do on every subject: but as the crudities of an ill-informed and violent parti- san could not properly be stated as exhibiting a just view of the principles pf any government ; so neither can the rash unqualified assertions of the inexperienced be justly imputed to those who promulgate truth in its more sober and unmeasured forms. It were to be wished, in- deed, that our opponents would content themselves with statements that may be found : but they far exceed the wildest reveries that have ever issued from any ignorant enthusiast, and represent those who maintain the total depravity I 065.] CORRUPTION OF HUMAiy NATURE. 377 depravity of our nature as reducing men to the condition of stocks and stones. We beg leave therefore to state with some measure of precision what we mean, when we say that man is alto- gether polluted in every faculty of his soul, and destitute of all true goodness. We do not mean to say that men may not be compa- ratively good by nature. There is as great a difference between men's natural dispositions as between their in- tellectual powers. As some children are quick and lively in their apprehension, whilst others are dull and stupid ; so some are mild, affectionate, and generous in their tempers, whilst others are fierce, vindictive, and selfish. The children of the same parents, who have seen only the same examples set before them, are often as different in their dispositions, as if no ground of re- semblance had existed between them. In like manner we concede that persons may be morally good, not merely in comparison of others, but to a certain degree really and substantially so : that is, a person may possess by nature such a measure of candour, and benevolence, and integrity, as almost to put to shame those who profess to have been renewed by grace. How much, indeed, of these dispositions may arise from edu- cation as well as from nature, we are not anxious to in- quire : we wish to give to nature as much as can with any shew of reason be claimed for her ; and then to point out that kind and measure of goodness which she never communicated to any man, nor ever enabled any person to attain. We say then, that no man by nature is spiritually good, or good toivards God. No man by nature loves God, or delights himself in God. No man truly fears him. There may be a superstitious dread of him as an Almighty Being, but no real fear to offend him, no true desire to please and glorify him. No one by nature has, what I may call, a creature-like spirit towards him. No one feels his obligations towards him as his Creator, or places implicit confidence in him as his Preserver, or rejoices in him as his Benefactor, or delights to execute his will as his Governor, or labours to approve himself to him asf 378 1 CORINTHIANS, X. 15. [965.1 as his Judge. A spirit of independence pervades every child of Adam, and is, perhaps beyond every thing else, . the great effect and evidence of our apostacy from God. Self-will, self-seeking, self-confidence, self-complacency,- are but so many branches issuing from this root. The loss of that creature-like spirit which possessed the. mind of Adam in Paradise, is absolutely universal. Whatever differences there may be between men as to. their moral dispositions, there is none in this : self has usurped the place of God, and is to every man by na- ture the principle and end of all his actions. As we have no longer by nature a creature-like spirit, so neither have we, what, if we may be allowed the ex- pression, we would call, a sinner-like spirit. It might, be supposed that the universal fruit of our fall should be. contrition, and self-lothing, and self-abhorrence : and that, a way having been revealed for our restoration to. God's favour, we should be occupied day and night in the grateful contemplation of it, and in the pursuit of so inestimable a blessing. But here again we are all upon a par : the men of finer clay and more exquisite workman- ship, are here on a level with vessels of the most base materials and most degraded use. A spirit of humilia- tion is never found, but as it is infused into the soul by the Spirit of God. It might be supposed, that the desire of obtaining reconciliation with God should stimulate every Child of man to earnest inquiries after a Saviour, and to grateful thanksgivings to God for the unspeakable gift of his only dear Son. But so far are these feelings from being the natural growth of the human heart, that they are never formed in the heart but with great diffi- culty, nor ever preserved alive there but with constant vigilance and unremitting exertions. We do indeed read of a Samuel, a Josiah, a Timothy, sanctified from an early period of life : but this was not in consequence of any natural piety in them any more than in others ; but in consequence of peculiar operations of Divine grace upon their souls. Connected with this want of a sinner-like spirit, is a love of sin in all its branches. We say again, there is not in every man the same predominance of sin in all its branches ; 965.] coRiiypTi.oN, of humax nature. 379; branches ; but the same propensity to it there is : the seed of every evil lies buried in our fallen nature : in some it acquires more strength than in others, and manifests itself by more hateful fruits ; but in all it lives, it vege- tates, and, if circumstances were to arise to call it forth, would grow up to maturity in one as well as in another. Thus we have delivered our sentiments on the cor- ruption of man's nature ; and we will add a few words respecting that which is so intimately connected with it — our natural inability to do any thing that is good. When a nature is so depraved, as ours from the fore- going statement appears to be, there can be no disposi- tion to any thing truly and spiritually good : on the contrary, there must be an aversion to what is good, and, in consequence of that, an incapacity to engage success- fully in the prosecution or performance of any good thing. But here we beg to be distinctly understood, that the incapacity to do any thing that is good is a moral, and not aphysical incapacity. A man is not under the same kind of incapacity to stop the progress of his corruptions that he is to stop the sun in its course : it is because of his inveterate inclination to evil, and aversion to what is good, that he cannot bring the powers of his mind to bear on the prosecution of any thing that is truly and spiritually good ; if he had the inclination and the desire, his exertions would be proportioned to the extent of those desires : and though we are far from saying that those exertions would be sufficient of them- selves for the accomplishment of his object, they would certainly be accompanied with power from on high, and such a power too as should render them effectual for the desired end. It is the want of these pious inclinations that keeps us from looking unto God for his effectual aid ; and consequently from attaining that strength, whereby alone we can subdue and mortify our natural corruptions. When therefore we say, that man is by nature altoge- ther helpless, and incapable of doing any thing that is good, we wish it to be borne in mind, what the incapa- city is of which we speak. Were it an incapacity that rendered all exertion nugatory, man's responsibility for his 380 1 CORTNTHIANS, X. 15. [965. his actions would, as far as relates to that point, be at an end ; but our incapacity arising altogether from the in- veteracy of our love to sin, and the total alienation of our hearts from what is truly good, it ceases to be an extenua- tion of our guilt, and becomes rather an aggravation of it. We have now spoken what will be sufficient to mark our sentiments respecting the corruption and helpless- ness of fallen man. We say of man, that he is altoge- ther destitute of every thing that is truly and spiritually good, and altogether prone to evil ; though, in respect of the visible fruits of evil, there is a considerable difference between one and another. We say too that man is in- capable of doing any thing that is truly and spiritually good ; but that his incapacity arises, not from any want of physical powers, but of moral and spiritual dispositions. He has the same power to exercise his mind in one thing as in another, if he have the inclination and desire so to do ; the fault is in his will, which is averse to good, and in his affections, which are set on evil. At the same time, whatever be the state of a man's will and affec- tions, he has not in himself the power to do the will of God ; for that end he must be strengthened by the Spirit of God : but that aid no man shall want, who seeks it from God in spirit and in truth. And now I speak as to wise men ; judge ye what I say : Is there any thing extravagant in this statement ? Is there any thing that can warrant such representations as are too often given of the sentiments of those who maintain the doctrines above considered ? We speak not as to wise men only, but as to men of candour and libe- rality, of truth and equity : is there any thing here which is not most decidedly declared in the Holy Scriptures ? Is there any thing which is not sanctioned and confirmed by all the authentic records of the doctrines of our Church ? Let us briefly institute this inquiry, in order that the truth of our statement may yet more abundantly appear. What saith the Scripture? The testimony of the Most High God is this, that when he looked down from heaven to behold the Children of men, he saw " that the wickedness of man was great upon the earth, and 965.] CORRUPTION OF HUMAN NATURE. 381 and that every imagination of the thoughts of man's heart was only evil continually" y Can the total cor- ruption of our nature be stated in stronger terms than these? But it will be more satisfactory, perhaps, to refer to a passage where an inspired Apostle is establish- ing the very point in question. Look we then to the third chapter of St. Paul's Epistle to the Romans, and let us hear what he says. He is proving that all man- kind, whether Jews or Gentiles, are under sin ; and in support of his assertions he brings together a whole cloud of witnesses : " It is written," says he ; '^ There is none good, no, not one: there is none that under- standeth ; there is none that seeketh after God : they are all gone out of the way: they are together become unprofitable: there is none that doeth good, no, not one**." Have we spoken any thing stronger than this? Yet, in a subsequent chapter, the Apostle speaks in stronger language still: '* The carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be*." In another Epistle he denicvS the power of any man by nature even so much as to know the things of the Spirit ; " The natural man re- ceiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, be- cause they are spiritually discerned ^" Nor does he confine these assertions to any particular age or nation : he says of himself and his fellow Apostles, that even they, in their unregenerate state, " fulfilled the desires of the flesh and of the mind ; and were by nature children of wrath, even as others^." Even after he was regenerate, he still speaks of himself, so far as .he was yet unrenewed, as destitute of all good ; " In me, that is, in my flesh dwelleth no good thing." We think that this will abundantly suffice for the confirmation of our sentiments from Scripture. The person that will not be convinced by these passages, would not be convinced even though we were to mul- tiply quotations to ever so great an extent. Turn we then to what, with this assembly at least, must ' Gen. ri. 5. * Rom. iii 9—12. • Rom. viii. 7. MCor.iLl*. »Eph, ii.3. 382 I CORINTHIANS, X. 15. ['^65. must have considerable weight, I mean the authentic records of the doctrines of our Church. In the gth article, intitled " Original or Birth Sin," it is said, **, Original sin standeth not in the following of Adam (fts the Pelagians do vainly talk), but it is the fault and corruption of everi/ man that naturally is engendered of tke\offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature in- clined to evil, so that the flesh lusteth always contrary to the spirit ; and therefore in every person born into this «i;o?-/(i it deserveth God's wrath and damnation." Then, in reference to the impotency of man to do anything that is truly good, it is said in the next article, " The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us that we may have a good will, and working with us when we have that good will." We forbear to comment on these articles, because all of us can refer to them and examine them for ourselves : but there is an end of all certainty in language if these articles do not affirm all that we have expressed in the foregoing statement. The homilies of our Church speak in numberless passages to the same effect. In that for Whitsunday, it is said, " Man of his own nature is fleshly and carnal, corrupt and naught, sinful and dis- obedient to God, without any spark of goodness in him, (mark these words, " without any spark of goodness in him,'") without any virtuous or godly motion, only given to evil thoughts and wicked deeds." And in our Liturgy, our helplessness is stated in terms equally strong ; in the Collect for the second Sunday in Lent, we address the Deity in the following words ; ''Almighty God, who seest that we have no power of ourselves to help our- selves." It would occupy too much time if we were to mul- tiply quotations on these subjects. The articles, - the homiUes, the liturgy, all abound with expressions to the same effect; so that no man can read them with can- dour. 965.] CORRUPTION OF HUMAN NATURE: 383 dour, and doubt what the sentiments of our Reformers were on these subjects. But we will bring the matter still nearer home, and agree to liave the point determined by every man's own experience. Let every one of us look back to the ear- liest period of his life, and see what have been his dis- positions towards God. Did we, in proportion as our rational powers were expanded, employ them in the con- templation of God as our Creator, our Benefactor, our Redeemer, and our Judge? Have we felt an unfeigned solicitude to please him, and to glorify his name? Has every thing that is contrary to his will been hateful in our eyes, and has it been shunned by us with abhor- rence ? Has it been our delight to draw nigli to him from day to day in the exercise of prayer and praise, and to imj)lore help from him that we may mortify every corrupt affection, and be gradually transformed into his image in righteousness and true holiness ? Nay, we will go no farther than this very day, and ask, Whether such were the exercises of our minds when we rose from our beds, and whether we find it an easy matter to pre- serve our minds in such a frame as this ? Do we not find, that the things of time and sense thrust out all these holy affections, and that God, instead of being the one object before our eyes, is scarcely to be found in all our thoughts ? I speak as to wise men, and to men of integrity ; Declare the truth before God : Say whether or not ye yourselves are fallen from God ? Say whether piety be the natural produce of your souls ? Say whether you find holy and heavenly thoughts, or carnal and earthly thoughts, have the readier entertainment in your minds ? Say whether or not ye are impotent to good ; or go and try it when you leave this place : Go, and say with yourselves," I will bring my own mind to a state of deep humiliation for my past sins; I will exercise lively gratitude to God for his sparing mercy hitherto ; 1 will look with stedfast faith to Christ as my only and all-sufficient Saviour; and I will rejoice and delight in him as my present portion, and my eternal great reward." Do this; do it, not for a constancy, but only for the ■remainder of this day ; and then will we confess, that all 384 1 CORINTHIANS, X. 15. [965. all that we have spoken is a libel upon human nature, and that man is neither so corrupt nor so helpless as the Scriptures and the writings of our Reformers have re- presented him. Whatever may be thought of all our preceding observations, it must surely be acknowledged fair, when we leave every man to be his own accuser, and constitute him judge in his own cause. I repeat it ; this, i^ the tribunal to which we make our appeal, and by your own impartial judgment we will venture to abide. Anticipating your decision, (for we doubt not but that the faithful monitor within you has already pronounced it,) we ground on your own acknowledgements a word of exhortation. First, if we are such corrupt and helpless creatures, let us seek to obtain a deep and abiding sense of our wretched condition. What ought we to feel, who have lived as without God in the world, who have exalted to his throne all the vanities of time and sense, and have, in fact, been a god unto ourselves, doing our own will, finding our own pleasure, and seeking our own glory? What, I say, ought such persons to feel ? What view ought they to have of their own conduct ? Is it a small measure of humiliation and contrition that befits such persons ? Take into the account also what blessings that God, whom we have so neglected, has from time to time been pouring out upon us; and let us reflect, above all, on his incomprehensible love in giving his only-be- gotten Son to die for us, and in following us incessantly with offers of a free and full salvation through him : think, moreover, of the strivings of his Holy Spirit with us from time to time, and of the resistance which we have opposed to his sacred motions ; reflect, I say, on these things, and then say. Whether our eyes ought not to be a fountain of tears to run down night and day for all our iniquities and abominations. Indeed it is not a mere sigh that the occasion calls for ; nor is it a few heartless acknowledgements that will suffice : the very best of us has need to smite on his breast with anguish of heart, and to cry from his inmost soul, God be merciful to me a sinner ! Nothing less than this will in any respect answer the demands of our offended God : it is the 965.] CORRUPTION OF HUMAN NATURE. 385 the broken and contrite spirit alone which he will not despise. O let us seek to humble ourselves aright ! let us implore help from God, who alone can take away the heart of stone, and give us a heart of flesh : let us look to Jesus our ascended Saviour, who is exalted to give repentance as well as remission of sins ; and let us in- treat of him so to discover to us the enormity of our guilt, that we may mourn and be in bitterness, as one that is in bitterness for his first-born. In the next place, if such be our guilt and helplessness, let us not humble ourselves for it, but seek for the re- mission of our sins in Jesus' blood. O, thanks be to God! " there is a fountain opened for sin and for un- cleanness :" there is a Saviour, " whose blood will cleanse from all sin," and " who is able to save to the uttermost all that come unto God by him." He has made recon- ciliation for us through the blood of his cross; and through his sacrifice and intercession we may yet find acceptance with our offended God. In his righteousness we may be clothed ; and, arrayed in that, we shall stand before God " without spot or wrinkle, or any such thing, yea, holy, and without blemish." We do indeed, in the first place, urge the necessity of repentance; but no man must rest in his repentance, however deep it may be: the offender, under the law, not only confessed his sins over his sacrifice, but laid them upon the head of the victim. So must we do : we must transfer all our sins to the head of c; u great Sacrifice; and he, like the scape-goat, will carry them all away to the land of ob- livion. Lastly; Let us seek to be renewed in our hearts by the influence of the Holy Spirit. He is justly called in our Catechism, " the Sanctifier of all the elect people of God." It is he who must " give us both to will and to do ;" and, if we set ourselves in earnest to '* work out our salvation with fear and trembling," we need not fear but that he will help our infirmities, and that his grace shall be sufficientfor us. Polluted as we are, we should yet be sanctified throughout in body, soul, and spirit, if only we would plead in earnest for his renewing Influence : and, helpless as we are, we should yet be strengthened with VOL. IX. c c might 386 I CORINTHIANS, X. 15. [966. might by his agency in our inward man, and be enabled to do all things through his gracious communications. This is the true use of Christian principles. To ac- knowledge the extent of our fall, is of no use^, unless we seek for a recovery through the sacrifice of our Redeemer, and through the influences of the Eternal Spirit. Let us but apply these remedies ; and all aversion to see the depth of our guilt and misery will vanish instantly. We shall be in no fear of being too much depressed by a sense of our sin ; but shall rather desire to know the full extent of our malady, that God may be the more glori- fied in our restoration to health. And if indeed we are disposed to implore help from God, then may we pro- fitably sum up our requests in the words of that truly scriptural Collect, " Grant to us, Lord, we beseech thee, the Spirit to think, and do always such things as be rightful ; that we, who cannot do any thing that is good without thee, may, by thee, be enabled to live according to thy will, through Jesus Christ our Lord. Amen V* ; * Ninth Sunday after Trinity. DCCCCLXVL ON THE NEW BIRTH. 1 Cor. X. 15. I speak as to wise men ; judge ye ivhat I say, THE subject to which we would now draw your at- tention, and which is most intimately connected with that of our fallen state, and of our depravity by nature, is the Doctrine of the New Birth. It has been already shewn, that we are altogether born in sin, and corrupt in all our faculties ; and it is obvious, that a great change must pass upon our souls before we can be meet for the enjoyment of those heavenly mansions, where no unclean thing can enter. In order to invalidate this doctrine, occasion has been taken from the use of the word -zcckiyyivza-nx,) which we translate regeneration, to confound this doc- trine with baptism. The argument used is this : The word 'TTcc'kiyyzvziria occurs but twice in the Scriptures, and neither time has it any thing to do with that spiritual change 966.] ON THE NEW BIRTH. 387 change which enthusiasts insist upon as necessary to our salvation. One of the times it is used in reference to Baptism, and is expressly distinguished from the re- newing of the Holy Ghost; as when it is said (Tit. iii. 5.), " God hath saved us ])y the washing of regeneration, and renewing of the Holy Ghost :" and the other time, it has nothing to do either with baptism or the new birth, but refers to a totally distinct subject. Now we grant, that this particular term, " the wash- ing of regeneration," is here used as our objector states : and we also grant, that if nothing more were said in Scripture respecting a new birth than what is expressetl under that particular term, there would be very great weight in the objection. But the doctrine of the new birth is not at all founded on the use of that particular term. The term regeneration, indeed, has a peculiar fitness to express the being born again : and when it is so peculiarly fit for this purpose, we cannot but think that the non-application of it to the subject in the Holy Scriptures, would be a very weak argument against the doctrine itself, when that doctrine is expressed as clearly as possible by various other terms oi the same import. However, we wish not to concend about a luord: it is not zvords, but things, that we insist upon ; and therefore, waving the use of that particular term, we shall speak in the common phraseology of Scripture, of being " born again," or " born from above," or " born of God." But that we may leave no room for misapprehension respecting our sentiments, we shall begin with stating what we do not mean, when we insist upon the doctrine of the New Birth. It is supposed by many, and indeed affirmed by some, that we require a sudden impulse of the Holy Spirit, which, ivithout any co-operation on the part of man, is to convert the soul to God ; and that we require this change to be so sensibly and perceptibly wrought, that the sub- ject of it shall be able to specify the day and hour when it took place. But all this we utterly disclaim. We say, indeed, that God may effect his work in any way that he pleases ; and tliat, if he choose to convert men now, precisely as he did 388 1 CORINTHIANS, X. 15. [966. did the three thousand on the day of Pentecost, or as he did the persecuting Saul on his way to Damascus, he is at liberty to do it ; and no man in the universe is authorised to say that he cannot, or shall not, or ivill not, do it. But we never require any thing of the kind : we require nothing sudden. It may be so gradual, as that the growth of it, like the seed in the parable, shall at no time be particularly visible, either to the observation of others, or to the person's own mind : " it shall spfing and grow up he knoweth not how^." We deny that we ever speak of it as wrought by an irresistible impulse of the Spirit, or without the co-operation of the man himself : for that man is in all cases a free agent : he is never wrought upon as a mere machine. He is drawn, indeed, but it is with the cords of a man ; that is, by con- siderations proper to influence a rational being, and by feelings which those considerations excite in his soul. He is influenced by hopes and fears, joys and sorrows, just as any other man is; only the Spirit of God takes away from his heart that veil which was upon it (and thereby enables the man to see both temporal and eternal things in their true light, according to their relative im- portance) ; and then inclines the heart to act agreeably to the dictates of sound judgment. How far the Spirit of God works, and how far the mind of man, is a point which no human being can determine ; but that " God gives us both to will and to do," we are certain, since " every good and perfect gift cometh down from him.'* But at the same time we know, that man does and must " work out his own salvation with fear and trembling;'* and so far is the Divine agency from being a reason for neglect on man's part, that it is the great motive and encouragement which God himself affords him to acti- vity and exertion''. Thus we have endeavoured to guard against the mis- representations with which this subject is usually dis- guised and deformed. We now come to state what our views of the subject really are : — We have before shewn, that man by nature has nothing in ^ Mark iv. 27. " Phil. ii. 12, 13. 966.] ON THE NEW BIRTH. 38f in him that is spiritually good, or good towards God, But in order to be made meet for heaven, he must be made spiritually good; that is, he must love what God loves, * and hate what God hates ; and be, and do, what God commands. Does God hate sin in all its branches ? he must hate it too, and lothe and abhor himself for hav- ing ever committed it. Does God love holiness r he also must love a holy God, and holy exercises, and holy affections ; and must so love holy things, as to make them the continual objects of his most earnest pursuit : in relation to every thing that is holy and heavenly, " the same mind must be in him that was in Christ Jesus.** Has God required him to come as a weary and heavy- laden sinner to Jesus, and to live altogether by faith in Christ, for wisdom, and righteousness, and sanctification, and redemption; and to glory, not in any human strength or goodness, but wholly and exclusively in the Liord Jesus Christ ? the man's mind must be brought to this, and Christ must be exceeding precious to him in all these points of view ; yea, he must " determine to know nothing, and to rejoice in nothing, but Christ and him crucified." These views and these principles must not rest as mere notions in the head, but must be wrought into the heart, and exhibited in the whole of the life and conversation. Before we proceed, we will beg leave to ask. Is this, or is it not, a reasonable statement and a reasonable re- quirement ? I speak as unto wise men ; and I call upon you to judge, as in the sight of God, whether these re- quirements can justly be branded with enthusiasm, or severity, or any odious character whatever ? But to proceed : — This change far exceeds the power of fallen man. Whatever powers you maybe pleased to invest him with, they fall very far short of this. A semblance of these things he may put on ; but he cannot form them really and truly in his heart. This is the work of the Spirit of God, who is promised to us for this very end : " A new heart will I give you, and a new Spirit will I put within you : and I will take away the stoney heart out of your flesh, and I w\\\ give you a heart of. flesh : and I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep 390 1 CORrNTHIANS, X. 15. [966. keep my Commandments to do them*'." As to the mode of effecting this great work, we have already observed, the Spirit is not restricted : but whenever it is truly effected, then we say, that the man is born again, and born of the Spirit; and the change that has taken place within him, we call the New Birth. Now the question is, Whether this be the new birth or not? and whether we do right in insisting upon it as necessary to man's salvation ? In answer to this, we reply, not only that the Scrip- tures call this a new birth, a new creation, a being born of God, and a being born of the Spirit, but that art experience of it is predicated of all who are in a state of favour with God now, or shall find admission into his kingdom hereafter. '* If any man be in Christ, he is a new creature, or a new creation," says the Apostle : *' old things are passed away ; behold, all things are be- come new*^." And our Lord, with repeated assevera- tions, says to Nicodemus, " Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God^" These declarations of our Lord to Nicodemus are peculiarly strong ; because the import of them cannot with any appearance of reason be explained away. Some indeed have endeavoured to explain this of bap- tism; but I wish that those, who think it can bear that construction, would see what sense they can on that supposition make of the whole context. Let us suppose for a moment that baptism is the new birth, and that baptism was the point which our Lord so strongly in- sisted on ; Why should our Lord, when explaining and enforcing his first assertion, so carefully distinguish be- tween water-baptism and the operations of the Holy Spirit ; " Verily, verily, I say unto thee. Except a man be born of water and of the spirit, he cannot enter into the kingdom of God ?" Here, admitting that he insisted on the necessity of being born of water, he insisted also on being born of the Spirit, in order that he might convince Nicodemus that he spoke, not of an outward and carnal, but of an inward and spiritual, change. Again, - • Ezek. xxxvl, 26, 27. •" 2 Cor. v. 17. ' Johniii. 3-^. 066.] OIJ THE NEW BIRTH. 391 Again — How can his subsequent explanations apply to baptism ? On the supposition that he speaks of a splri-*' tual birth, his reasons are clear and forcible; " that .which is born of the flesh, is flesh;" and therefore unfit for a spiritual kingdom : but " that which is born of the Spirit, is spirit,'' and exactly suited to that kingdom which he was about to establish. Again — If it were baptism of which he speaks, what connexion has that with the wind, which bloweth where it listeth, and which, though inex- plicable in some respects, is invariably and infallibly to be seen in its eff*ects ? If it were baptism, it would blow, not where the Spirit listeth, but where the parents and the Minister list : and as for its effects, they are for the most part visible to no human being. Moreover, how could our Lord with justice ask Nicodernus, '^ Art thou a master in Israel, and knowest not these things ?" Nico- dernus might have well replied, " Yes, I am a master in Israel, and yet know not these things ; for how should I know them ? Where are they revealed ? What is there in the writings of Moses or the Prophets that should have taught me to expect so much from baptism ? God required the circumcision of the flesh, as you do baptism ; but he required the circumcision of the heart also : and if there be a spiritual change of a similar nature required of us under your dispensation, and that be the thing which you call a new birth, then I confess I ought to have had clearer views of these things, since they were evidently inculcated in the Jewish Scriptures, and were represented also as particularly characterizing the Messiah's reign." It were much to be wished, that those who will have baptism to be the new birth would take this passage, and try what sense they can make of it according to their in- terpretation. Prejudice doubtless is so strong as to be convinced by nothing ; but I should marvel if a person, possessed of a simple and unsophisticated mind, could withstand the evidence that would arise from this one passage alone. But as some distinguished characters are very strong and positive upon this point, we think it not improper to enter somewhat more fully into it. That 39^ 1 CORINTHIANS, X. 15. [966; That we may not be misunderstood either in relation to what we conceive to be their sentiments, or what we would maintain in opposition to them, we will state precisely what it is in their views which we disapprove, and which we conceive it is of great importance to correct. If by the term regeneration they meant an introduc- tion into a new state, in which the baptized persons have a right and title to all the blessings of salvation, we should have no controversy with them. If they meant that all adults, who in the exercise of penitence and faith are baptized into Christ, have in that ordinance the remission of their sins sealed to them, and the Holy Spirit in a more abundant measure communi- cated to them, we should not disagree with them. If they meant that infants dedicated to God in baptism may and sometimes do (though in a way not discoverable by us, except by the fruits) receive a new nature from the Spirit of God in, and with, and by that ordinance, we could cordially join with them. But they go much farther than all this ; and assert, that all persons do necessarily by a Divine appointment receive the Holy Ghost in such a manner and degree as really to be changed in the spirit of their minds into the very image of God in righteousness and true holiness, and so to partake of the Divine nature, that they never need afterwards to seek so great a change., again. This we are constrained to combat as a fundamental error : and respecting it, we now, in humility and a spirit of love, venture to make our appeal to you. Is the new birth so identified with baptism as to be universally and necessarily attendant on it? To determine this question, let us examine what is said of the neiu birth in Scripture, and what of baptism. Hear what is said of the new birth : " Whatsoever is born of God, overcometh the world." " Whosoever is born of God, doth not commit sin; for his seed re- maineth in him : and he cannot sin, because he is born of God." Strong as this is, the same is yet more confidently expressed in another place : '•' We know, that whosoever is 966.'] ON THE NEW BIRTH. 393 is born of God, sinneth not; but he that is begotten of God keepeth himself, and that wicked one toueheth him not^" Now we ask, Is this true of all that are baptized ? Do they invariably, from the moment of their baptism, overcome the world? Do they nev (willingly and habitually) commit sin ? and are they in- capable of so sinning because they are baptized ? Do they so keep themselves, that the wicked one toueheth them not ? I speak as to wise and candid, yea, as to honest, men ; and ask, Whether in your consciences you can affirm such things of baptism; and, Whether, if you cannot, the new birth must not be a thing very different from baptism ? I will even abide by the testimony which every individual must give of himself : You have all been baptized : but have you all overcome the world r Are you all in such a state that you cannot knowingly and habitually commit sin ? And have you so kept yourselves, that the wicked one does not touch you ? Was there ever such a period in your lives r If there was, when was it ? How long did it last ? Why did you not con- tinue it ? Why are you not panting after it, and labour- ing for it again ? But you know in your own hearts that there are millions of baptized persons of whom these things are not true, nor ever were true ; and that con- sequently the new birth must be a very different thing from baptism. Now then let us inquire also what is said of baptism. It is said, " Our Lord baptized no man." — But was he not the means of any being born to God ? It is said by Paul, that " God did not send him to baptize, but to preach the Gospel :" but was not he sent to beget souls to God through the Gospel ? He goes further, and says, " I thank God I baptized none of you but Crispus and Gains." But would he have accounted it a proper ground of thanksgiving, if he had been instrumental to the conversion of no more than these? He tells us of mani/ whom he had begotten by the Gospel, and who were his sons in the faith ; and therefore we are sure, that there is a birth effected by the Word and Spirit of God, that is totally distinct from baptism. How can we account for it, that men_, in the face of all this '1 John V. 18. 394 1 CORINTHIANS, X. 15. [966. this evidence, should maintain, as they do, this fatal erroy ? In some cases it is to be feared, that, being averse to seek the spiritual change of which the Scrip- tures speak, they are glad to lay hold on any error that shall lull their consciences asleep, and sanction their continuance in an unconverted state. But with some we hope, that there is really an error of judgment aris- ing from the strong things which are spoken of baptism in the holy Scriptures. They do not consider, that, when it is said, " Repent, and be baptized for the re- mission of sins ;" those words were addressed to adults, who had just been informed, that Jesus was the Christ, and that, if they believed in him, and became his dis- ciples, their sins should be blotted out. Expressions of this kind were highly proper as addressed to adults ; but afford no ground for the idea, that the rite of baptism is the new birth. We are no more disposed to detract from the honour of that sacred ordinance than our • adversaries themselves : we admit, and beg you to bear in mind our admission, that great, exceeding great, benefit accrues to the soul from baptism. In many instances, where the ordinance is really attended upon in faith, and prayer is offered up to God in faith, we do believe that God bestows a peculiar blessing on the child : and, though we cannot ascertain that he does so but by the fruits that are afterwards produced, yet are we war- ranted from Scripture to believe, that the effectual fer- vent prayer of righteous people shall not go forth in vain ; and that " whatsoever we ask, believing, we shall receive." But even from the ordinance itself we may consider great good as arising to the soul ; since, as in the case of circumcision, the person is thereby brought into cove- nant with God. The Israelites, as a nation in covenant with God, were highly privileged : for " to them," as the Apostle says, " belonged the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises^." The same, I doubt not, may be justly said of all that are baptized : indeed, we doubt not, but that our reformers had that very pas- sage of Scripture in their eye, when in our baptismal service ^ Rom. ix. 4. 966.^ ON THE NEW niRTir. ' 31)5 service they instructed us to thank God for having rege- nerated the baptized person by his Holy Spirit ; and, in our Catechism, to sj)eak of children as by the ordinance of baptism made members of Christ, children of God, and inheritors of the kingdom of heaven. These ex- pressions are doubtless strong ; and so are St. Paul's expressions respecting the benefits of circumcision : and every blessing which he asserts to have been conveyed by circuujcision, we may safely and truly apply to bap- tism. By the very admission of persons into covenant with God, they are brought into a new stale, and have a right and title to all these privileges; and by the exercise of faith in the Lord Jesus Christ they come to the actual possession of them. We hope we shall not be considered as degrading our subject, if we attempt to present it more clearly to your minds, by an easy and familiar illustration. The subject is confessedly difficult ; and if we can by any means simplify it, we shall render an important service to those who wish to understand it. Take then a well-known ordinance from the laws of our own land. A person, to whom property has been bequeathed, has a right and title to it from the moment of the testator's death ; but he cannot take possession, and have the full enjoyment of it, till he has complied with the due forms and requi- sitions of the law : so a baptized person has a right and title to all the blessings of the Christian covenant as soon as he is baptized ; but he nmst comply with the requi- sitions of the Gospel, and exercise faith in the Lord Jesus Christ, before he can have the complete enjoyment of them. We do not mean to lay any great stress on this illustration ; we are aware it is far from complete ; and we particularly desire that it may not be pressed beyond the occasion for which it is used ; but we conceive that, imperfect as it is, it may serve to throw some light upon a subject, which has been, and yet is, a source of per- plexity to many. But the chief source of the forementioned error is, that men do not distinguish between a change of state and a change of nature, . Baptism is, as we have just shewn. 396 1 CORINTHIANS, X. 15. [966. shewn, a change of state : for by it we become entitled to all the blessings of the new covenant ; but it is not a change of nature. A change of nature may be commu- nicated at the time that that ordinance is administered ; but the ordinance itself does not communicate it now, any more than in the Apostolic age. Simon Magus was baptized ; and yet remained in the gall of bitterness and the bond .of iniquity, as much after his baptism as he was before. And so it may be with us : And this is an infallible proof, that the change, which the Scriptures call the new birth, does not always and of necessity accompany this sacred ordinance. As the circumcision of the heart did not always accompany the circumcision of the flesh, so neither does the renovation of the soul always accompany the outward rite of baptism, which shadows it forth ; and if only our opponents will dis- tinguish the sign from the thing signified, and assign to each its proper place and office, there will be an imme- diate end of this controversy. But it will not be amiss to examine briefly the dif- ferent tendencies of these opposite doctrines, and to ascertain their comparative worth ; in point of sobriety ; in point of practical efficacy; and, lastly, in reference to \S\€\x final issue. Which has the preference in point of sobriety; The doctrine of a new and spiritual birth, by the operation of the Spirit of God ; or that of baptism being the new birth ? It is objected to the former doctrine, that it is enthusiastic, and that it is accompanied with many absurd and baneful errors ; namely, that its ad- vocates insist on sudden impulses, which irresistibly, and without any co-operation on our parts, at some parti- cular time that may at all subsequent periods be re- ferred to, convert the soul to God. Now we have before denied that the advocates for the new birth give any such representation of it, or that it is in its own nature associated with any such things. But now ob- serve the doctrine of our adversaries ; namely, of those who identify baptism with the new birth : it is curious ta observe to what an extent they fall into the very errors which 966.] ON THE NEW BIRTH. 39/ which they impute to us. They say, that we are born again in baptism, consequently, they, First, make our new birth sudden. Next, they make it irresistible; for the child cannot withstand the power of the priest. Next, they make it without any co-operation on our part ; for the child is wholly passive. Next, they make it arbitrary according to the ivill of man ; who may hasten it, or delay it, or prevent it, exactly as he pleases : whereas it is expressly said of all Christians, That they are " born, not of blood, nor of the will of the flesh, nor of the will of man, but of God"." Next, they make it so determinable in point of time, that not the person himself only, but the whole world also, may know it, by consulting the register where the ceremony is recorded. And, lastly, they are assured of it, not only without any evidence at all, but in the veiy face of all imaginable evidence to the contrary. Who, I would ask, are the enthusiasts now ? I will further ask, Whether the wildest fanatic that can be found at this day in Christendom entertains notions half so fanatical as these ? The Jews laid great and unscriptural stress on Cir- cumcision : but did they ever say that the circumcision of the flesh was the same as the circumcision of the heart ? Or do our advocates for baptismal regeneration give credit either to the ancient or modern Jews, as actually born again by the rite of circumcision ? The Jews did indeed think that all the circumcised among them would be saved ; but it was on other grounds : it was from an idea that, as children of Abraham, they could not perish, being all of necessity interested in the covenant made with him and his seed : but never, as far as we know, did they so confound the sign with the thing signified, as to imagine, that they were of necessity made new creatures by the operation of God upon their souls, at the time that man performed a painful operation on their bodies. But let us also examine the two opinions in reference to their practical ejfficacy. What is the tendency of the doctrine " John i. 13. 398 1 CORINTHIANS, X. 15^ [966* doctrine which requires men to seek from God an entire change both of heart and Hfe ; and declares them to be incapable of entering into the kingdom of heaven till they have experienced this change ? Its tendency manifestly is to awaken men from their slumbers in the way of sin, and to stir them up to seek a conformity to God in righteousness and true holiness. But what is the tendency of the doctrine that identifies baptism with the new birth ? Is it not to lull men asleep in their evil ways ; to make them think that they do not need a new nature, but only a little reformation of some things, which may easily be amended whenever they please ? I ask any candid man, Are not these the true and natural tendencies of the two opposite doctrines } and do not these tendencies strongly mark which of the two is right? Lastly ; Let us view them in reference to their ^?ial issue. — Suppose that the doctrine of baptismal regene- ration should prove erroneous, what will be the conse- quence to those who, having relied upon it as true, have never sought that spiritual birth which we maintain to be necessary to salvation ? According to their own prin- ciples, they must perish : for, let it be remembered, that our opponents maintain the necessity of a new birth as well as we ; only they maintain that they experienced it in their baptism. But suppose that our doctrine prove erroneous, shall we perish because we were fearful that we had not yet attained that new birth, and continued with all diligence to seek it after we had actually attained it? The worst that could in that case be said, would be, that we had given ourselves some unnecessary concern and trouble : but our very opponents must acknowledge, that by that diligence we had " made our calling and election sure ;" yea, if I may be allowed such an expres- sion, we had made it doubly sure. Can any one who considers this, sit down contentedly with the doubtful notion of having been regenerated in his baptism, and not exert himself to put the matter beyond a doubt ? The pains used to obtain a new and spiritual birth will injure no man: but a neglect to seek it, from the idea of its having been imparted in baptism, will, if that idea be 966.] ON THE NEW BIRTH. 399 be erroneous, plun<>;e us into irremediable and endless misery. Which alternative, then, will any man of wis- dom, yea, of common prudence, choose ? I think, enough has been said to shew what the new birth really is, and that it must be sought and ex- perienced by all who would find admittance into the kingdom of heaven. But we will yet further confirm what has been said, by two or three passages of Scripture, which bear directly upon the question, and shew us the danger of listenino- to such delusions as are set in opposition to the trutli which we are insisting on. '' All are not Israel," says St. Paul, " who are of Israel ';" or in other words, all are not true Christians who are nominally so. Again, "In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature''.' Here substitute the term baptism for the corresponding rite of circumcision, and you have in one single sentence every word that we have spoken. Once more: " He is not a Jew who is one outwardly; neither is that circum- cision, which is outward in the flesh : but he is a Jew who is one inwardly ; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God\" Can there be plainer language than this? O that we may not trifle with God, and our own souls ! It is an easy matter to adopt an opinion, and to maintain it in opposition to the most convincing statements : but we cannot change the truth of God : nor, when w^e have passed into the eternal world, can we come back to rectify our errors. We may laugh at the new birth, and persuade ourselves that we have no need to be alarmed at the declarations of the Lord Jesus Christ in relation to it ; but we cannot make him open the kingdom of heaven to us when once the door is shut : we may knock, and say, Lord, 1 thought my baptism was sufficient : but he will say, ' Depart, I never knew you : My words were plain enough, if you had desired to understand them ; but you did not choose to let go your beloved lusts ; you did not choose to give yourselves up to me in newness of heart and life ; and • Rom. Lx. 6. •' Gal. vi. 15. ' Rom. ii. 2S, 29. 400 1 CORINTHIANS, X. 15. [967. and therefore you would " believe any lie" rather than comply with my word : Depart, therefore, and reap for ever the fruit of your own delusions.' And now let me once more appeal to you as men of wisdom and integrity, whether your own experience does not confirm every word that I have spoken ? Are not many of you sensible, that, notwithstanding your bap- tism, you have never been so born again, as to be brought out of darkness into light, and to be turned from the power of Satan unto God ? Are you not sensible at this very hour, that it is not the one labour of your souls to walk as Christ walked, and to obtain an entire renova- tion of your souls after the divine image ? In a word. Do you not find the current of your affections still run- ning, agreeably to the bias of your corrupt nature, after the things of time and sense, instead of flowing, con- trary to nature, upwards to high and heavenly things ? If so, the point is clear : you have an evidence within yourselves where the truth lies. Notwithstanding your baptism, you are yet unrenewed ; you are yet in your sins ; and you are lost for ever, if you die in your pre- sent state. O cry mightily to God for the gift of his Holy Spirit, and for the influence of his converting grace! Pray, as David did, " Create in me a clean heart, O God, and renew a right spirit within me." Then shall you know by your own happy experience, what it is to be born again ; and in due time shall you be partakers of the inheritance to which you are born, even " that inheritance, which is incorruptible and unde- filed, and that fadeth not away." DCCCCLXVII. ON JUSTIFICATION BY FAITH. 1 Cor. X. 15. I speak as to wise men; judge ye what I say. IF there be any one question of more importance than all others, it is this, " How shall a man be just with God ?" Many errors in relation to other points may be entertained in the mind, and yet our final sal- vation not be affected by them : but an error in refer- ence 067.] ON JUSTIFICATION BY FAITH. 40l ence to this undermines the foundation of our hopesj and will involve our souls in everlasting ruin. We are anxious therefore to state, with all the precision in our power, what we apprehend to be the doctrine of the holy Scriptures respecting the grounds of a sinner's acceptance before God. And here we are peculiarly solicitous to bespeak your candour; because there are in the world so many misconceptions, not to say, mis-^ representations also, of the views of those who maintain the doctrine of justification by faith only* It is thought by some, that we make faith to consist in a strong persuasion of the mind that we are in the favour of God : but we are far from entertaining any such opinion. Whatever is founded on a mere persuasion of our own minds, is a baseless fabric, a fatal delusion. The only warrant for a sinner's hope^ is the written word of God : and that word is the same, whe- ther it come suddenly to our minds, and excite in U3 an assurance of our interest in it, or be brought more gradually to our view, and be received with fear and trembling. The promises made to repenting and be- heving sinners are, I say, independent of any frames or feelings of ours ; and are the only legitimate ground of our hope in God: and a simple reliance on them, and on Christ as revealed in them, we ca\\ faith. What we mean by being justified by faith, we shall also explain in few words^ We all, as sinners, are obnoxious to the wrath of God ; but the Lord Jesus Christ is set forth in the Gospel, as having by his own obedience unto death obtained eternal redemption for us. To him we are commanded to look as to the propitiation for the sins of the whole world ; and we are assured, that, on our doing this with penitence and faith, " we shall be jus- tified from all things, from which we could not be jus- tified by the law of Moses." With this command we comply : we look to God as reconciled to us in the Son of his love ; and in the exercise of this faith we become interested in all that Christ has done and suf- fered for us. Our iniquities are blotted out as a morn- ing cloud; the righteousness of Christ is given to us, VOL. IX. D D and 402 1 CORINTHIANS, X, 15. [967. and put upon us ; and, arrayed in that spotless robe, we stand before God without spot or blemish. Thus are we accepted in the Beloved, or, in other words, are justified by faith. We will also add a (ew words, to declare what we mean when we say, that we are justified by faith with- out ivorhs. We do not mean that a justified person is at liberty to neglect good works ; but that the person who seeks for acceptance through Christ must not bring with him any works whatever, either ceremonial or moral, as a joint ground of his hope, or as a price which he is to pay for an interest in Christ. He must, in point of dependence, renounce his best works as much as the greatest sins he ever committed: his trust must be altogether in the blood and righteousness of the Lord Jesus Christ. Here it will be proper just to mention a mistake which some have fallen into, respecting the works which are so carefully excluded by St. Paul from the office of justifying: It is said, that wherever works are mentioned as not justifying the sinner, the expression used is, " The ivorks of the law:' and that therefore we may conclude, that not works in general are excluded from this office, but only the works of the ceremonial law. But the truth is, that " works" are often men- tioned in this view, without any notice of the law; and the inference drawn from this unfounded assertion only shews, how hard the adversaries of the doctrine we are insisting upon find it to reconcile their opinions, in any plausible manner, with the statements of St. Paul. Let one passage suffice to settle this point. It is said (where the point in question is expressly de- bated), " If Abraham were justified by works, he hath whereof to glory." But what works could the Apostle mean ? Those of the ceremonial law? The ceremonial law was not promulgated till four hundred and thirty years after the time that Abraham was justified; and, consequently, the works which are spoken of as inca- pable of justifying him, were not those of the cere- monial law, but works generally, of any kind what- ever. To 967.] ON JUSTIFICATION BY FAlTH. 403 To make known our views, then, in few words : We consider justification as an act of sovereign grace and mercy, vouchsafed to sinners, on account of what the Lord Jesus Christ has done and suffered for them, and in no respect on account of their own merits or deserts: and it is solely through faith in our Lord Jesus Christ, that we do, or ever can, obtain this mercy at God's hands. Now, then, the question is, whether this be the doc- trine of the holy Scriptures, or not. Let us then address ourselves to this important sub- ject, and make our appeal to you, as men of wisdom vind of judgment, to determine, whether or not our statements be right, and whether they be of such fun- damental importance as we profess them to be. But here it may be thought that we shall merely bring forward some passages of St. Paul's writings, which may be differently interpreted ; and that, after till, the question will remain where we found it. But this shall not be our mode of proceeding. If the point be as we maintain, we may expect that it will run, like the warp, throughout the whole Scriptures, and not depend upon any particular expressions that may here and there be interwoven with it by one favourite author. We will take then, but with all possible bre- vity, a comprehensive view of the subject ; and will inquire — L What is the true way of salvation ? and n. What evidence we have that this is the only true way ? Under the former of these heads we will distinctly examine. What was the way of salvation dictated by the moral law ? what by the ceremonial law ? what was proclaimed by the Prophets? what by our Lord Jesus Christ himself? and wiiat was maintained by his Apostles? what was the way in which the most emi- nent saints of old were justified ? and what is the way marked out in the authentic records of our Church ? Of course, on these several points we must be very concise : 404 I CORINTHIANS, X. 15. [967^ concise ; but we hope, nevertheless, to be clear and satisfactory. What, then, was the way of salvation to which the moral law directed us ? Our adversary will here exult- ingly reply, *^ by works." True, as given unto man in innocence, it did say, " Do this, and live." But what does it say to fallen man? Does it encourage him to- hope for salvation by his obedience to it ? Hear what it says to all who are under it : "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Does this afford us any encouragement to seek salvation by our works ? Our obedience must have been absolutely perfect from the first moment to the latest hour of our lis^es, or else the law, instead of promising any reward, denounces a curse against us ; and on this account it is said by infal- lible authority, that *^as many as are under the law, are under the curse." Is it asked. Why then was it pro- mulgated in so solemn a manner on Mount Sinai' } I answer. To shew us how awfully sin abounded in the world, and how much we stood in need of a Saviour; and thus to " shut us up to the faith that should after- wards be revealed," and to constrain us to seek for sal- vation by faith alone. This is what we are expressly told by an inspired Apostle : "Wherefore then serveth the law? It was added, Because of transgressions, till the seed should come to whom the promise was made. Is the law then against the promises of God ? God for- bid! for if there had been a law given which could have given life, verily righteousness should have been by the law : but the Scripture hath concluded (hath shut up) all under sin, that the promise by faith of Jesus Christ might be given to all that believe. Where- fore the law ivas our schoolmaster to bring us unto Christ, that ive might he justified by faith'^ ^'' Next, let us hear the ceremonial law. In all the burnt-offerings, and the peace-offerings, and the sin- offerings, a fundamental part of the institution was, that the person who brought the offering should put his ■^ Gal. iii. 19—24. 967.] ON JUSTIFICATION BY FAITH. 405 his hand on the head of the victim, in token that he transferred all his sins to it; and then, when the sacri- fice was slain, and its blood sprinkled according to the commandment, the offender was liberated from the sin that he had committed ''. But we will direct your attention to the offerings which were annually made for the sins of all Israel, on the great day of atone- ment. Two goats were taken : one was to be slain for a sin-offering for the whole people of Israel, and its blood was to be carried within the vail, and sprinkled upon the mercy-seat, and before the mercy- seat. Then the live goat was brought forth, and the high priest was to lay both his hands upon his head, and to confess over him all the iniquities of the chil- dren of Israel, and all their transgressions in all their sins, putting them upon the head of the goat: and then the goat was to be led away by the hand of a fit man into the Wilderness, bearing upon him all their iniquities, unto a land not inhabited''. Can any thing be conceiv^ed more plain and simple than this? Who does not see that the sins of the people were expiated by the blood of the one, and carried away in conse- quence of their having been transferred to the other ? XVho does not here see written, as with a sun-beam, the truth it typified; namely, that "Christ died for our offences, and was raised again for our justification;" and that we are saved entirely by the exercise of faith in him, or, in other words, by transferring our guilt to him, and looking for mercy through his all-atoning sacrifice? Verily, if we make no better use of the ex- planations given us in the New Testament than to re- fine, and cavil, and obscure the truth, we had better go at once, and learn of a poor ignorant Jew : for there was no Jew so ignorant, but, when he saw that rite performed, could tell you in what way his iniqui- ties were to be forgiven. And, if only we will bear in mind that ordinance, we may defy all the sophists upon earth: for it speaks the truth so plainly, that "he who runs may read it." Turn we to the Prophets: They bear one uniform testimony '' Lev. i, ii. iii. • Lev. xvi. 15, 21, 22. 406 J CORINTHIANS, X. 15. [967. testimony to the truth we are proclaiming. Through fear of detaining you too long, we will wave the men- tion of any particular passages; because, if we believe the declaration of God himself, their testimony is all summed up in one infallible declaration: " To him give all the Prophets witness, that, through his name, who- soever helieveth in him shall receive remission of sins V* Our blessed Lord invariably declared, that his blood should be shed for the remission of sins, and that in no other way than by faith in him could any Child of man be saved. " 1 am the way, and the truth, and the life : no man cometh unto the Father, but by me V " As Moses lifted up the serpent in the Wil- derness, even so shall the Son of man be lifted up ; that juhosoever helieveth in him should not perish, but have eternal life. For God so loved the world, that he gave his only-begotten Son, that luhosoever helieveth in him should not perish, but have everlasting life.'* " He that helieveth on him, is not condemned; but he that helieveth not, is condemned already, because he hath not believed in the name of the only-begot- ten Son of GodV If it be said, that, in answer to one who inquired, " What shall I do to inherit eternal life?" he replied, "If thou wilt enter into life, keep the commandments ;" we answer, he did so : and we highly disapprove of that mode which some take of evading the force of his words, by saying that he spoke them ironically. We are persuaded that our Lord would not have indulged in irony or sarcasm on such an occasion, and least of all towards one whom " he loved ^." The meaning of his answer was; "Come, and follow me in all that I command you, and you shall gradually be guided into all truth." And the command which he immediately gave the youth, to go and sell all that he had, and to look for treasure in heaven, put his sincerfty to the trial, and shewed him, that, notwithstanding the anxiety he professed to learn the way to life, he was more attached to his wealth than to his Saviour and his God. When our blessed " Acts X. 43. " John xiv. 6. ' John iii. 14, 15, 16, 18. e Compare Matt. xix. 16, 17. with Mark x. 18, 21. 967.] ON JUSTIFICATION BY FAITH. 407 blessed Lord more explicitly declared the way of sal- vation, he spoke of himself as having come into the world for the express purpose of giving up his life " a ransom for many**," and of giving men his own flee^h to eat, and his blood to drink, for the life of their souls *. Of the views given by the Apostles, our opponents themselves have but little doubt ; and hence, for the most part, the Epistles are no very favourite part of Scripture with them : and some will go so far as to say, that they think it would have been better if the Epi- stles of St. Paul had never been written. But let us hear St. Peter on the day of Pentecost. When three thousand persons at once were crying out with great agony of mind, " Men, and Brethren, what shall we do?" his answer to them is, " Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins '';" that is, ' Change your minds with respect to Him whom you have cruci- fied as a maleflictor; and, with deep contrition of heart for your rejection of him, look to him now as the only Saviour of your souls, and become his open fol- lowers in token of your faith in him.' The same Apostle, addressing the whole Jewish Sanhedrim, speaks thus of that Jesus whom they had crucified : " This is the stone which was set at nought of you builders, which is become the head of the corner : neither is there salvation in any other : for there is none other name under heaven given among men, whereby we must be saved ^" Of St. Paul it is scarcely needful to speak. Only let a man, desirous of know- ing the truth of God, read with an unprejudiced mind the Epistles to the Romans and the Galatians, and he could no more doubt what were St. Paul's sentiments, than he could doubt whether the sun shines at noon- day. That a learned and ingenious man may involve the plainest subjects in obscurity, and may maintain even the most palpable absurdities with somewhat like a plausible course of argument, is well known to this audience, who are habituated to investigate theories of every " Mark x. 45. ' John vi. 5'Z—5S. " Acts ii. 38. ' Acts iv, 10—12. 408 1 CORINTHIANS, X. 15. [967. every kind. But the Scriptures are written for the poor : and it is a fact, that the poor do understand them ; whilst the vain disputers of this world are be- wildered in their own mazes, and by the just judgment of God are *' taken in their own craftiness"'." But, that we may not seem as if we took St. Paul's testi- mony for granted, we will bring to your remembrance that answer which he gave to the jailor, when inquir- ing, " Sirs, what must I do to be saved?" He replied to the same effect as Peter had done on the day of Pen- tecost, " Believe in the Lord Jesus Christ, and thou shalt be saved"." We will mention also that striking reproof which he gave CO Peter, for countenancing, by his dissimulation, the idea, that something besides faith in Christ was necessary to salvation; " We (we Jews, we Apostles,) knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; even we have believed in Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified"." Here perhaps it will be urged, that the testimony of St. James is altogether on the opposite side ; for that he says, " We are justified by works, and not by faith only P." But if only we attend to the scope of St. James's argument, we shall see that he does not at all contradict St. Paul. St. James is writing to some who were disposed to abuse St. Paul's doctrine of justifica^ tion by faith only; who '* said, that they had faith '^j" but had no works to support their claim. These he tells, that their faith was dead, and no better than the faith of devils. He declares to them, that, as it would be to no purpose to profess compassion for a fellow- creature, when at the same time we made no effort to relieve his distress; so it is in vain to profess faith in Christ, if we shew not forth our faith by our works. Abraham and Rahab were believers ; but they evi- denced by their conduct, of what kind their faith was; namely, that it was not a dead and barren, but a lively and ^ 1 Cor. i. 18—29. & Hi. 18, 19. " Acts xvi. 30, 31. •^ Gal. ii. \Q. p Jam. ii. ^. ' Jam. ii. 14r-2Q. 967.] ON JUSTIFICATION BY FAITH. 409 and operative, faith. And we in like manner must give, by our works, an evidence that our faith is ge- nuine : for in any pretensions which we make to a sav- ing faith, it is by our works that we must be justified, (or proved upright,) and not by faith only. St. Paul, on the other hand, is arguing expressly on the subject of a sinner's justification before God; and he maintains that no man is, or can be, justified in any other way than by faith in our Lord Jesus Christ. Next, let us see what the most eminent saints of old found efi-ectual for their salvation. And here the path is prepared for us by St. Paul, so that we need little more than quote his words. In the fourth chapter of the Epistle to tb.e Romans, where he is arguing this very point, he asks, " What shall we then say, that Abraham, our father as pertaining to the flesh, hath found ? (/. e. hath found effectual for his justification ?) for if Abraham were justified by works, he hath whereof to glory, but not before God ; [i. e. he has no- thing whereof to glory before God.) For what saith the Scripture ? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt : But to him that worketh not, but believeth on him that justijieth the ungodly, his faith is counted for righteous- ness ; even as David also describeth the blessedness of the man unto whom God imputeth righteousness tvith- out ivorks ; saying. Blessed are they whose iniquities are forgiven, and whose sins are covered : blessed is the man, to whom the Lord will not impute sin ^" W^ regret that we have not time to make any observa- tions upon this passage: but whoever will read it atten- tively will find, that every word we have uttered is confirmed by it, beyond the power of sophistry to set aside. To Abraham and David under the Old Testament, we will add St. Paul under the New : and methinks, if he had no righteousness of his own wherein to trust, tve cannot pretend to any. Hear, then, what he says respecting the grounds of his hope: *' We desire to win ' Rom. iv. 1—8. 410 1 CORINTHIANS, X. 15. (967. win Christ, and to be found in him, not having our own righteousness, which is of the law, but the righteousness which is by the faith of Christ, even the righteousness which is of God by faith '." Are we so much holier than he, that when he renounced all trust in his righte- ousness, we should make ours, either in whole or in part, the ground of our dependence ? After all this, it is scarcely needful to refer to the avowed sentiments of our Reformers: indeed we have no time to do it at any length: we will content ourselves therefore with recit- ing to you the 1 1th Article of our Church : " We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith ; and not for our own works or deservings. Wherefore, that we are justified by faith only, is a most wholesome doc- trine, and very full of comfort, as more largely is ex- pressed in the Homily of Justification." We now come, in the Second place, to shew, that this alone is the appointed way of acceptance with God. — This part of our subject being of such vast importance, we must beg leave to enter into it somewhat minutely; and to shew, first, that this alone accords luith the cha- racter given of the true Gospel; and, next, that this alone is suited to our condition as fallen sinners. As to the marks which characterize the Gospel, one of peculiar importance is, tha.t it magnifies the grace of God. We are told by St. Paul, that God gave his Gospel to us, " that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus." And if we consider salvation as entirely by faith in the Lord Jesus Christ, the grace of God is indeed magnified beyond all the powers of language to express. The gift of God's only dear Son to die for us, the laying of all our ini- quities on him, the accepting of his vicarious sacrifice in our behalf, the offering of a full salvation to all the sinners of mankind, on account of what he has done and suffered for us; a bestowing of this salvation freely, without money and without price, even upon the very chief » Phil. iii. 8, 9. 967.] ON JUSTIFICATION BY FAITH. 411 chief of sinners — All this is such a stupendous work of grace, that it fills even heaven itself with wonder. But let man be required to purchase this salvation, either in whole or in part, by any works of his own; and who does not see how the grace of God is lowered? We will grant, for argunnent sake, that the giving of salvation on any terms, would have been a wonderful display of grace; but, as compared with that which is revealed, it would have been no grace. As the Apo- stle says of the Mosaic dispensation, that " notwith- standing it was made glorious, it had no glory, by rea- son of the glory that excelleth ;" so we may say of such a mutilated Gospel as we are speaking of ; It might be glorious, inasmuch as it would be an exercise of mercy; but it would have had no glory, by reason of the infi- nitely brighter display of Divine grace in the Gospel, as it is revealed to us. Indeed, St. Paul tells us, that if any thing were required on our part towards purchas- ing of salvation, salvation could be no longer of grace; because the two are contrary to, and absolutely incon- sistent with, each other. " If," says he, " salvation be by grace, then it is no more of works ; otherwise grace is So more grace: but if it be of works, then is it no more of grace ; otherwise work is no more work *." Hence he elsewhere says, " It is of faith, that it may be by grace:" and again, " Christ is become of no efiect unto you ; whosoever of you are justified by the law, ye are fallen from grace\" This, then, is one evidence, that salvation must be by faith alone, without works. Another most important mark of the true Gospel is, that it cuts off all occasion for boasting. God has said, that he has made Christ the great depository of all spiritual blessings, in order " that no flesh should glory in his presence, but that all might glory in the Lord alone \" And it is evident, that by the Gospel, as Paul preached it, all boasting is excluded. But suppose that our works in any measure what- ever formed a ground of our justification before God; should we have no occasion for boasting then ? As- suredly we should; for in proportion as we had pro- cured it by our works, we might claim it as a debt, and ■^ say, •nom.xi.e "Gal.v.4.. f 1 Cui. i. 29,31. 412 1 CORINTHIANS, X. 15. [96/. say, " I have procured this unto myself." It matters not in what degree this exists: if it exist in any degree whatever, boasting is not excluded. Even in heaven itself we might say, " I owe it not entirely to the free grace of God that I am here, but partly to my own su- perior merit." This is declared by St. Paul in very express terms : " Where is boasting then ? It is ex- cluded. By what law? Of works? Nay: but by the law of faith^ :" that is, if it were in any degree, even the smallest that can be imagined, by works, there would be room for boasting ; but seeing it is solely by faith in the Lord Jesus, all boasting is, and must for ever be, excluded. Hence, in giving an account of the Gospel salvation, he says, " By grace ye are saved, through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast ^" Let these words be remembered, " Not of works, lest any man should boast;' and there will be an end -of all fur- ther argument on this subject. One more mark of the Gospel salvation is, that it secures the performance of good works'^. The grace of God, that bringeth salvation, teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present vi'orld''. Many are apt to imagine, that the doctrine of salvation by faith alone destroys all incentive to holiness, and tends to encourage all manner of licentiousness : this was the very objection which was urged against the Gos- pel in the Apostle's days, and which he set himself strongly to refute. Anticipating the objection, he says, " Shall we then continue in sin, that grace may abound ? God forbid ! How shall we, who are dead to sin, live any longer therein ?" And again ; " Do we then make void the law through faith ? God forbid ! yea, J Rom. iii. 27. 'Eph.ii. 8, 9, * Had there been a fifth Sunday in the month, this would hare been made a distinct subject : but the whole being to be comprised in four Sermons, this part could not possibly be extended, or be rendered so prominent, as the Author wished. But what is here spoken is the most decided sentiment of his heart. This' want has since been supplied in a sermon, on Ps. cxix. 128. intitled, " The true test of Religion in tlie Soul." "Tit. ii. IJ, 12. 967.] ON JUSTIFICATION BY PAITH. 41^ yea, we establish the lawV The fact is, that there is nothing so operative as a Hvely faith. What was the spring of all those glorious actions that were performed by the long catalogue of worthies mentioned in the nth chapter of the Epistle to the Ilebrews ? From beginning to the end, we are told that fliith was the principle by which they were actuated, and the root from which all their obedience sprang. Of the New- Testament saints, none exceeded, or even equalled, Paul : and what was it that actuated him ? He tells us : " The love of Christ constraineth us, because we thus judge, that if One died for all, then were all dead ; and that he died for all, that they who live should not henceforth live unto themselves, but unto him that died for them and rose again." This is the effect which faith will, according to its measure, produce in all. It will " work by love," and " overcome the world,'' and " purify the heart." What if the works it produces be not to be relied on for our justification before God ? Is it nothing that they will be adduced in the day of judgment as the evidences of our love to Christ, and as the measure of our everlasting reward ? Is it nothing that God is glorified by them, and that the dispositions from whence they spring constitute our meetness for the heavenly inheritance } Surely these are motives enough for the performance of them, without making them the meritorious cause of our salvation ; and, if we look to fact and experience, who are the persons at this day that are accounted righteous overmuch, and are represented as making the way to heaven so strait that none but themselves can walk in it } Is it among the declaimers about good works, that we must look for these persons ? No ; but among those who re- nounce all dependence on their own works, and seek for salvation by Christ alone : a sure proof, that they who look for redemption solely through the blood of Christ, are by that very principle made "a peculiar people zealous of good works." These, then, are clear evidences that the way of salvation is precisely "such as we have declared it to be : for ' Rom. vi. 1, 2. & iii. 31. 414 I CORINTHIANS^ X. 15. [967. for there is no other doctrine under heaven that has jthese marks connected with it, or these effects proceed- ing from it. The second thing we mentioned as estabhshing our doctrine, was, that there is no other way of salvation suited to our condition as fallen sinners. Take the way of salvation by our own tvorks ; who will venture to build his hopes on such a foundation . as that ? Who is not sensible that in many things he has offended God ? For those offences he must answer at the judgment-seat of Christ. If throughout a great part of our life we had done all that was commanded us, we should still be unprofitable servants : our obe- dience to some commandments would make no atone- ment for our violation of others : for the sins that we had committed, we must die. But it may be said, that of those offences ive repent. Be it so : still our tears can never wash out the guilt we have already con- tracted. Even in human governments, a criminal that is under sentence of death may be truly sorry that he has transgressed the laws, and may determine never to repeat his crimes any more ; but these sorrows and resolutions will not avail to rescue him from death, or to repeal the sentence that is gone forth against him : much less can any repentance of ours remove the curses of God's holy law, or avert the judgments which our sins have merited. Bat it may be said, we rely not on our works alone, nor on our repentance alone, but on these things and Christ's merits united. Go, then, and search the records of your hfe, and see what works you will bring forth in order to eke out the insufficient merits of your Saviour ; bring forth one single work ; one only out of your whole life ; one that has no defect, and that does not in any respect need the mercy of God to par- don its imperfection : then carry it to God, and say, " Here, Lord, is a work in which thou thyself canst not find a flaw ; it is as perfect as any that my Lord and Saviour himself ever performed, and is therefore worthy to be united to his infinitely meritorious obe- dience, as a joint ground of all my hopes : I am con- tent 967.] ox JUSTIFICATION BY PAITH. 415 tent to stand or fall by this one work : I am aware, that if it is imperfect, it stands in need of mercy for its own imperfection, and consequently can never pur- chase pardon for all my other otfences ; but I ask no mercy for that, yea, ratiier, I claim on account of it all the glory of heaven'^." You who will dispute against salvation by faith only, and who wish to have some- thing of your own to found your hopes upon, do this: bring forth some work, some one work at least, that shall stand the test of the Divine law, and defy the scru- tiny of the heart-searching God. But if you cannot find one such work, then see how unsuitable to your state is the doctrine for which you contend. Perhaps it will be said, that God does not require of us imperfect creatures any thing that is perfect^ but only that we be sincere. But who will venture to make his own sincerity the ground of his salvation ? If this be the law by which we are to be tried, who shall stand ? Who shall say, that from the earliest period of his life he has sincerely striven in eirri/ thing to please God, and to approve himself to God ? Alas ! those who stand upon their own sincerity are little aware of the deceitfulness and wickedness of their own hearts ; and if they would but look back throughout their whole lives, they would find, that their sincerity, like that of Saul of Tarsus, has only stimulated them to a greater measure of inveteracy against the Gospel of Christ. We will mention only one more refuge to which these persons will be disposed to flee, and that is, their having done as well as they could: " I have done as well as I could, and therefore I doubt not but that God will have mercy upon me." But in this we shall all fail, as much as in all the fallacious hopes that have preceded it. For, who has done as well as he could throughout his own life ? Who will dare to appeal to God even respecting the best day in his life, that there was no one '' Let not the Reader suppose tliat any one is exliorted to go thus to Almighty God : the whole passage is intended to shew the hor- rible impiet}' ot'even entertaining such a thought. The Scriptures frequently put such language into the lips of sinners, in order to shew what is the real language of their hearts. See Rom. iii. 5, 7. & ix. 19. 416 t CORIN'THIANS, X. 15. [961. one thing omitted which he might have done for him, nor any one thing done in a less perfect manner than it might have been done ? It is clear, that in all the ways of salvation which men devise for themselves, whether by good works, or repentance, or faith and works united, or sincerity, or doing as well as we can, there is not a spot of ground whereon to place our foot : we must go to the ark of God, and there only can we find rest to our weary souls. Permit me, then, to address you as dying persons, and to ask, What you will think of these things when standing on the brink and precipice of eternity ? Now you can speculate, and dispute, and speak with confi- dence about the justness of your views : now you can discuss these matters as if it were of little moment what your sentiments are, or what is the ground of your affiance. But if you hold fast any of the forego- ing delusions, you will not find them so satisfactory in a dying hour as you now imagine. Doubts like these will arise in your mind ; " What if my works should be found at last, either in number or quality, insuffi- cient ? What if my fancied goodness, which I am blending with my Redeemer's righteousness, should prove a refuge of lies ?" Amongst the numberless evils to which this fatal error will expose you, is, that in that hour, when you will most need divine and heavenly consolation, your soul will be trembling with uncer- tainty as to the ground of your hopes, of those hopes which will in a little time be blasted or realized for ever. For, who shall tell you whether you have at- tained that precise measure of righteousness which God will accept ? And what a fearful thing will it be to be going into the presence of your Judge, uncertain what shall be his sentence upon you, and whether heaven or hell shall be your everlasting portion I Would you but place yourselves, — where you must all very shortly be, — on a dying bed, we should not find it so difficult to convince you, that it i^ better to trust in the righteousness of Christ, which is commensurate with all the demands of law and justice, and adequate to 967.] ON JUSTIFICATION BT FAITH. 417 to the wants of the whole world, than to be trusting in any respect to any poor defective righteousness of your own. Methinks this argument alone were suffi- cient to convince any considerate man : supposing that your own righteousness were sufficient, your Lord would not condemn you for thinking too humbly of it, and for relying solely on his all-atoning sacrifice : but supposing it insufficient, will he not condemn you for your pride and arrogance in trusting to it, and for your ingratitude in rejecting his salvation ? Here all the declarations of his word are as pointed and clear as words can make them : " He that believeth 'on the Son hath life : and he that believeth not the Soi> shall not see life; but the wrath of God abideth on him^" " He that believeth and is baptized shall be saved ; but he that believeth not shall be damned^" Both of these declarations were uttered by our blessed Lord himself when on earth ; and he will not forgei them, when he shall come again to judge the world. May I not, then, make my appeal to you ? " Isepeak as to wise men; judge ye what I say." Is it vvise to turn your back upon righteousness, which, as a rock, is able to sustain a ruined world ; and to be trusting _ in one that is no better than a foundation" of sand ? Know ye that your God is a jealous God : he will not give his glory to another : if ye will seek acceptance with him, through his only-begotten Son, " no one of you shall ever be cast out :" your sins shall be washed away in his blood ; and your souls be clothed with the unspotted robe of his righteousness. Being justified by faith in him, you shall have peace with God : you shall " be kept also from falling," whilst in this ensnar- ing world ; and in due time you shall be " presented faultless before the presence of his glory with exceeding joy." Brethren, my heart's desire and prayer to God for every one of you is, that you may be saved : but know assuredly, that there is no salvation for you but by faith in Christ : for " other foundation can no man lay than that 'John iii. 36. ^ Mark xvi. 16. VOL. IX. E E 418 I CORINTHIANS, XIT. 3. [968. that is laid, which is Jesus Christ ^" To whom with the Father, and the Holy Ghost, be glory in the Church throuMiout all atjes, world vvithoutend : Amen. e 1 Cor. iii. 11. DCCCCLXVIII. NO KNOWLEDGE OF CHRIST EUT BY THE SPIRIT. 1 Cor. xii. 3. I give you to vndersland, that no man can say, that Jesus is the Lord, hut hy the Holy Gho