Romans 8 - Charles Simeon's Horae Homileticae

Bible Comments
  • Romans 8:1 open_in_new

    DISCOURSE: 1856
    THE PRIVILEGE OF TRUE CHRISTIANS

    Romans 8:1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

    TO establish that fundamental doctrine of our religion, the doctrine of justification by faith alone, is the main scope of this epistle. Having argued the point, and shewn that the objection of its encouraging men to sin, is without any real foundation, the Apostle sums up the whole in the words before us; and declares, as the just inference from his preceding arguments, that the believer in Christ, who acts agreeably to his profession, has nothing to fear from the condemnation of the law.
    From this inspired declaration we learn the state, the character, and the privilege of every true Christian—

    I. His state—

    He is “in Christ Jesus.” This is altogether a term peculiar to the New Testament: but it expresses admirably the condition into which the Christian is brought, as soon as he believes in Christ.
    He is interested in Christ as his all-sufficient Saviour—
    [He has fled to Christ for refuge from the curses of the broken law — — — and has obtained peace with God by faith in his atoning sacrifice — — — Though in himself he deserves nothing but condemnation, he is “accepted in the beloved,” and “made an heir of God through Christ.”]
    He is united to Christ as his living Head—
    [Christ is “made Head over all things to the Church.” “He is the vine, of which believers are the branches.” Every one knows how it is that the branch is nourished and enabled to bear fruit, namely, by its union with the stock, and by sap derived from the root. Thus it is that the believer “receives continually out of the fulness that is in Christ,” being, in fact, not only “one body,” but also “one spirit, with him” — — —
    In a word, the person that is in Christ is one who can say, “In the Lord have I righteousness and strength.”]
    In strict accordance with this is,

    II.

    His character—

    “A tree is known by its fruit,” as the Christian is by his.
    “He walks not after the flesh.”
    [Notwithstanding he is in Christ, he still carries about with him a corrupt nature, “a body of sin and death.” He has yet “the flesh lusting against the Spirit, and incapacitating him to serve God so well as he could wish. But “he does not walk after the flesh;” nor will he “obey it in the lusts thereof.” In this respect he is widely different from the ungodly world. They affect nothing but the things of time and sense. He is not satisfied with any thing which has not a direct reference to eternity — — —]

    “He walks after the Spirit”—
    [He possesses a new and heavenly principle, under the influence of which he lives: and his conversation is in heaven,” “where Christ sitteth at the right hand of God:” nor can any thing please him which does not advance his eternal interests, and tend to the honour of that Saviour who bought him with his blood — — —]
    Viewing thus his state and character, we shall not wonder at what is here declared to be,

    III.

    His privilege—

    “There is no condemnation to him.” We say not, that there is no desert of condemnation in him: for he is still a weak and corrupt creature; and there is much “iniquity even in his holiest acts.” But “there is no condemnation now remaining to him.”

    [The law curses those only who are under the law. But the believer is “no longer under the law, but under grace;” and consequently, so far as he is concerned, the law is disarmed of its power, and is incapable of inflicting upon him its penalties. As a woman, when her husband is dead, is no longer under his power; so the Christian, now that the law is abrogated, is no longer obnoxious to its sentence [Note: Romans 7:4-6.]. He stands before God perfect in Christ Jesus, yea, “without spot or blemish:” and he has nothing to fear on account of his past infirmities or his present conflicts: for God will carry on the work begun in his soul, and will “perfect it until the day of Jesus Christ” — — —]

    Address—
    1.

    The mere nominal Christian—

    [Think not that your observance of a round of duties is any evidence of your acceptance with God. You must be “in Christ” by a living faith, if ever you would be accepted of him; and by virtue derived from him, must be bringing forth to the glory of his name. And, if this be not your state and character, deceive not yourselves, for the text itself intimates, that there is condemnation for you, and that you have no part or lot with God’s believing people. I pray you, lay this matter to heart, and seek, ere it be too late, the blessings purchased for you by the Redeemer of the world — — —]

    2. The over-confident professor—

    [Some there are who will pronounce the words of our text with the same unhallowed confidence, as if there were no condemnation awaiting any child of man. But, brethren, your state and character should be tried, before you claim the privilege belonging to God’s faithful people. “If ye walk after the flesh, ye shall die,” whatever ye may imagine to the contrary: “If ye be Christ’s, ye will surely crucify the flesh with its affections and lusts” — — —]

    3. The timid and doubting Christian—

    [Some, because they still feel within themselves the workings of corruption, will doubt whether they can by any means belong to Christ. But the very text intimates, that there will yet be the flesh stirring within us; only, that, if we be Christ’s, we shall not “walk after it.” Say then, my dear brethren, do you find your pleasure in earthly things? Is it not, rather, painful to you that you cannot more entirely mortify all earthly desires, and find all your comfort in the things of God? I say not this, to encourage or sanction a slothful habit; but I say it in order to “strengthen your hands that hang down,” and to shew you, that, if, with Paul, you are constrained to cry, “O wretched man that I am! Who shall deliver me?” you should also add with him, “I thank God through Jesus Christ our Lord.”]

  • Romans 8:2 open_in_new

    DISCOURSE: 1857
    THE GOSPEL FREES MEN FROM SIN AND DEATH

    Romans 8:2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

    THE world in general account it liberty to give loose to their passions. But such freedom is indeed the sorest bondage to sin and Satan [Note: Romans 6:16.]. None possess true liberty but those who are freed by Christ [Note: John 8:36.]. The state of the demoniacs when healed by Christ resembled theirs [Note: Luke 8:35.]. Paul was made a glorious example of it to all ages. He was once under condemnation, both because he adhered to the covenant of works, and was governed by his own impetuous will: he now rejoiced in a freedom from the sin that he had indulged, and from the curse to which he had subjected himself. “The law of,” &c.

    We shall first explain, and then improve the text—

    I. Explain it—

    It is not needful to state the various interpretations given of the text. We shall adopt that which seems most easy, and agreeable to the context. We will begin with explaining the terms. “The law of the Spirit of life in Christ Jesus” is the Gospel covenant, as confirmed to us in Christ, and revealed to us by the Spirit—

    [The “Spirit of life” is the Holy Ghost, who is the author and preserver of spiritual life [Note: John 3:5.Ephesians 3:16.]. The “law” of the Spirit is the Gospel as revealed and applied by him: it is called a law because it has all the essential properties of a law [Note: A law is a precept enforced with sanctions: and such is the Gospel: it is a precept, 1 John 3:23; and it is enforced with the most encouraging and awful sanctions, Mark 16:16.]: it is often spoken of as a law both by prophets and Apostles [Note: Isaiah 2:3.Romans 3:27.]: it is said to be the law of the Spirit “in Christ Jesus,” because the blessings of the Gospel are treasured up in Christ, confirmed to us through Christ, and received by us from Christ [Note: Colossians 1:19; 2 Corinthians 1:20; John 1:16.]

    “The law of sin and death” may be understood either of the covenant of works or of our indwelling corruption—
    [The covenant of works is a “law” to which all are by nature subject: it is called the “law of sin and death,” because both sin and death come by that law [Note: Without that law there had been no transgression, and, consequently, no sin (which is the transgression of a law); nor death (which is the penalty inflicted for transgression). Compare 1 John 3:4.Romans 5:13; 1 Corinthians 15:56. Hence it is called “the ministration of death and of condemnation.” 2 Corinthians 3:7; 2 Corinthians 3:9.]. Our indwelling corruption also operates as “a law” within us [Note: Romans 7:23.]; it invariably hurries us on to “sin and death [Note: Romans 7:5.].”]

    We shall next explain the proposition contained in the terms. The proposition is, that “the Gospel frees us from the curse of the law, and from the dominion of sin”—

    [When we embrace the Gospel we cease to be under the covenant of works [Note: Romans 6:14. latter part.]; we then partake of all the blessings which Christ has purchased for us; we are liberated from the condemnation due to sin [Note: Romans 8:1.]; we are freed, through the aid of the Spirit, from the power of sin [Note: Romans 8:13; Romans 6:14. former part.]

    This proposition is to be understood as extending to all believers—
    [It is not true with respect to the Apostles only; it was exemplified in all the first converts [Note: One hour they were full of guilt and wickedness; the next they were rejoicing in the pardon of their sins, and in the practice of all holy duties. Acts 2:46-47.], and is experienced still by every sincere Christian.]

    The text thus explained is capable of most useful improvement—

    II.

    Improve it—

    It is replete with very important instruction—

    It shews us the wretched state of every unregenerate man—
    [We are all in bondage to “the law of sin and death;” we are justly subjected to the curses of the broken law [Note: Galatians 3:10.]; we are also led captive by our own corrupt appetites; even St. Paul himself was in this very state [Note: Romans 7:9.]. Let us then humble ourselves under a conviction of this truth.]

    It declares to us the only method of deliverance from that state—
    [It was the Gospel which freed the Apostle. The same will avail for every other person. We must however “obey the Gospel,” and receive it as our “law of faith;” we must look for its blessings from Christ through the Spirit. In this way we may all adopt the language of the text in reference to our own happy experience.]

    It affords also abundant matter of reproof—

    It reproves those who despond as though there were no hope for them—
    [Many think their guilt too great to be pardoned, and their lusts too strong to be subdued; but Paul’s case was intended to prevent such desponding fears [Note: 1 Timothy 1:16. “ἐν ἐμοὶ πρῶτῳ, in me the chief.”]. Let none therefore any more complain like those of old [Note: Ezekiel 37:11.]: every one may find encouragement in the power and mercy of God [Note: Isaiah 59:1.]

    It reproves also those who speak against an assurance of faith—
    [It would indeed be presumptuous in some to profess an assurance of faith; but God is desirous that all his people should enjoy it [Note: 1 John 5:13.]; let not any one therefore reprobate it as presumption; let every one rather seek the assurance expressed in the text.]

    It may administer comfort also to many sincere Christians—

    [Many are yet fighting against their manifold corruptions, and because they obtain not a perfect deliverance, they tremble under apprehensions of the divine wrath. But Paul himself bewailed bitterly his indwelling corruption [Note: Romans 7:24.]: yet that did not prevent him from rejoicing in the partial freedom he experienced. Let upright souls take comfort from this reflection.]

  • Romans 8:3,4 open_in_new

    DISCOURSE: 1858
    CHRIST THE AUTHOR OF OUR SANCTIFICATION

    Romans 8:3-4. What the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

    THE necessity of holiness 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 sanctification,” no less than “our wisdom and our righteousness [Note: 1 Corinthians 1:30.]:” and we should do well to direct our attention to him more in that view. In the preceding context he is spoken of as delivering 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 passage, to understand it in reference to the work of sanctification [Note: See Doddridge on the place.]. St. Paul had just said that “the law of the Spirit of life in Christ Jesus,” that is, the Gospel, “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 the miseries introduced 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 when 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 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 [Note: This is the meaning of περὶ ἀμαρτίας. See Hebrews 10:6 and 2 Corinthians 5:21.];” 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 consideration 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 infirmities; to substitute him in our place, and, by his vicarious sacrifice, 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 effectual 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 reference 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 miseries which it had introduced, and by the punishment denounced 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 would be filled with indignation 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 [Note: There is a two-fold fulfilling of the law mentioned in the Scriptures; the one legal, the other evangelical. Compare Matthew 5:17. with Romans 13:8 and Galatians 5:14.]. Now, by the death of Christ the promise of the Spirit is obtained for us; and all who seek his gracious influences, shall obtain them. Thus the axe is laid to the root of sin.“The weak is enabled to say, I am strong:” and he, who just before was in bondage to his lusts, now casts 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 sufficient force to produce a willing and unreserved obedience. 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 within its reach. “The love of Christ will constrain 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 conceived that God would ever have sent his own Son into the world to deliver us from them; or that, having sent his Son to accomplish this end, he would himself defeat it, by saving us in our iniquities? Let careless sinners well consider 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.]

    2. How foolish is it to attack sin in our own strength!

    [A bowl, with whatever force it be sent, and however long it may proceed in a right direction, will follow at last the inclination 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: we shall certainly decline from the path of duty, when 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 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!

    [If Christ had never come, we had remained for ever the bond-slaves of sin and Satan. We had still continued, like the fallen angels, without either inclination or ability to renew ourselves: whereas, through him, many of us can say, that we are “made free from the law of sin and death.” Let us then 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 iniquities [Note: Acts 3:26.].”]

  • Romans 8:5 open_in_new

    DISCOURSE: 1859
    THE CARNAL AND THE SPIRITUAL MAN COMPARED

    Romans 8:5. They that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

    IT is a certain and blessed truth, that all who believe in Christ are delivered from the condemnation due to their sins. But it is no less true, that all who believe in Christ are delivered also from the dominion of sin, and are enabled to walk in the paths of righteousness and holiness: and it is only by men’s attainment of this latter state that their attainment of the former can be ascertained. At the time that men believe in Christ, they have a new and spiritual principle infused into them by the Spirit of God: and where that principle exists, it will of necessity manifest itself by its appropriate operations. Hence the carnal and the spiritual man may be clearly distinguished from each other. Each will follow the predominant principle by which he is actuated: “They that are after the flesh, will mind the things of the flesh; and they that are after the Spirit, the things of the Spirit.”
    That the two characters may the more clearly appear, I will set them before you,

    I. In a distinct and separate view—

    The carnal man will follow carnal things—
    [There is in man, by nature, a carnal principle only. Whatever be his feelings, or whatever his pursuits, he is influenced by no other principle than that which he has in common with the whole human race: and the objects of his pursuit are such only as that principle affects. In a word, he seeks nothing beyond the things of time and sense. Pleasure, riches, honour, are, in his estimation, the great sources of happiness to man; and they alone are deemed worthy of his attention. His pleasures may be more or less refined; but, whether they be of an intellectual or corporeal nature, his end in pursuing them is the gratification of his own taste. As in the animal creation there is a diversity of pursuit, but the same end; so in men one may affect the sports of the field, another the indulgence of his appetites and passions, and another the investigations of science; but still self-pleasing is alike the principle of all. So also, in the pursuit of riches or honour, the immediate efforts of men will be suited to the sphere in which they move: but the king upon a throne, and the beggar upon a dunghill, however wide asunder the objects of their pursuit may be, will be wrought upon in the same way by the things which appear to be within their reach, and will shew that they are alike under the influence of a principle that is purely carnal. Even in the things which have respect to religion, a carnal man will still feel no higher principle than self: self-seeking, self-pleasing, self-righteousness, and self-dependence, will be found at the root of all that he does in waiting upon God. He has no real delight in any religious exercise; and all his conformity to religious observances is a mere tribute to self, rather than to God: it is a price paid for self-esteem, and for the esteem of those around him.]

    The spiritual man, on the other hand, will follow spiritual things—
    [There is in him, as we have said, a principle infused into his soul by the Spirit of God, and operating to the production of a new and spiritual life. The person who has received this new nature will affect objects and employments suited to it. Acceptance with God will be the first great object of his pursuit. In comparison of this, nothing under heaven will be of any value. The care of the soul will be, in his estimation, the one thing needful. Hence he will devote much time to reading the Scriptures and to prayer. The great work of repentance will now occupy his mind; and the Lord Jesus Christ will be endeared to him as the Saviour of the world. There will be between him and the carnal man the same difference as existed between the whole and the sick in the days of our Lord. The whole beheld him with mere curiosity: the sick flocked around him with a determination to obtain, if possible, the healing of their diseases. The spiritual man is in pursuit of heaven, as begun on earth, and perfected in glory: and, like a man in a race, or in a conflict, he engages with all his might, if by any means he may obtain the prize of his high calling. Even in his earthly engagements he bears in mind his great object, and endeavours to make even temporal pursuits subservient to his attainment of it. He considers his responsibility to God, and acts in every thing with a reference to his great account.]
    But, that we may render the distinction between the two characters more clear, it will be proper to consider them,

    II.

    In a combined and contrasted view—

    Take both the characters, and consider them,

    1. In their judgment—

    [A carnal man may feel a general approbation of religion; but he does not regard it as of paramount importance. What he allows to religion, he rather concedes from necessity, than claims as its unquestionable due. He will conform to religion so far as his temporal interests will admit of it: but where the two come seriously in competition with each other, the world will have a decided preponderance in its favour. The good opinion of men will limit his exertions for God; and the attainment of some earthly object be prosecuted in preference to the best interests of his soul. To attend to the interests of time and sense will be esteemed by him as of the first necessity; and his spiritual welfare will be subordinated to it.

    The spiritual man, on the other hand, will decidedly declare himself on the side of God and of religion. He will not neglect his earthly duties; for he considers them as a part of his duty to God: but if any thing earthly stand in competition with what is heavenly, he hesitates not to which he shall give the preference. The things of time and sense are in his eyes but as the dust upon the balance, in comparison of the things which are invisible and eternal: and in the contemplation of his God and Saviour, he gives this as the deliberate judgment of his mind, “Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee.”]

    2. In their will—

    [The will of man, for the most part, is determined by his judgment: for though he may see a better path, and pursue a worse, yet, at the time, he wills that which he thinks will, under the existing circumstances, contribute most to his happiness. Hence the carnal man, though he may feel some good desires after religion, and some purpose of heart to seek after it at some future period, determines that he will, for the present, give himself to the prosecution of his earthly objects. Hence, too, he chooses as his associates those who are like-minded with himself, and who can participate with him in his enjoyments. He may know of persons capable of advancing his spiritual welfare: but he has no sympathy with them, nor any desire after their company, Any excess in worldly-mindedness he can forgive and palliate: but any thing that approximates to excess in religious matters is deemed by him an unpardonable offence: and one instance of it will do more to repel him from religion, than ten thousand instances of the opposite habit to deter him from a conformity to the world.

    The spiritual man, on the contrary, chooses, with deliberate purpose, his spiritual pursuits; nor will he be deterred from them by any regard to the things of this world. His heart is fixed; and though he finds that the world has yet too great an ascendant over him, he maintains his conflicts with vigour, and becomes daily more dead to the world and more alive to God. He uses diligently, too, the means of spiritual advancement; and takes for his friends and associates those who will help him forward in his heavenly way.]

    3. Their affections—

    [These invariably are most called forth by the things which most preponderate in the soul. The carnal man accordingly betrays his indifference to spiritual objects by his total want of feeling in relation to them. He may go through his religious observances with constancy; but he rests in them, and never thinks of the way in which his duties have been performed. But, in reference to earthly things, he is alive: his hopes and fears, his joys and sorrows, are called forth, according as he succeeds or fails in the objects of his pursuit. The spiritual man, on the contrary, though not regardless of earthly pursuits, is comparatively unmoved by them; because he is chiefly solicitous that his soul may prosper, and that he may advance in a meetness for his heavenly inheritance. You may find him dejected or happy, without any visible cause: but when you inquire into the reasons of his experience, you will find that some change has taken place in his conflicts with sin, or in his sense of the Divine presence, or in his prospects in the eternal world; and, according as these are favourable or not, his soul becomes elevated or depressed; by which he shews that his chief treasure is in heaven.]

    Application—

    Take this portion of Holy Writ,

    1. As a test whereby to try your state—

    [Hitherto I have left unnoticed the peculiar force of the word which the Apostle uses to designate the regard which we feel towards the different objects here spoken of. But the question is, not so much what our external conduct is in relation to them, as what the disposition of our minds is. Which of the two objects do we savour? to which does our taste lead us? and in which do we find most enjoyment? Now, if we will only take notice whither our thoughts lead us, at those seasons when nothing particular has occurred to determine their course, we shall infallibly discover the real bias of our minds: if they run out after any thing that relates to this vain, transient world, we are carnal: if after things spiritual and eternal, we may rank ourselves amongst the number of those who are truly spiritual. The same judgment we may form, by noticing what subjects we most delight to converse about, whether on those which pertain to this life only, or those which relate to the kingdom of our Lord and the interests of our souls. Whatever it be that we most relish and and most delight in, that is the thing which occupies the chief place in our hearts, and determines us to be either spiritual or carnal, as the case may be. Take, then, this test; and “judge yourselves, that ye be not judged of the Lord.”]

    2. As a rule whereby to regulate your conduct—

    [It is clear, from this passage, what ought to be the constant habit of our lives. We should be growing continually in a deadness to the world, and in a superiority to every thing here below. The great concerns of eternity should more and more occupy our minds; and the whole course of our life should be such as to bear witness to us that we are candidates for heaven. As to this present world, we should consider ourselves as mere pilgrims and sojourners, that have but little interest in any thing around us, and whose chief concern is to pass through it in safety to our destined home.]

  • Romans 8:6 open_in_new

    DISCOURSE: 1860
    THE CARNAL AND SPIRITUAL MIND CONTRASTED

    Romans 8:6. To be carnally minded is death; but to be spiritually minded is life and peace.

    THE world in general are much mistaken with respect to the means of solid happiness. They seek the vanities of time and sense in hopes of finding satisfaction; and they shun religion under the idea that it would make them melancholy: but the “way of transgressors is hard [Note: Proverbs 13:15.].” On the contrary, the ways of religion afford both peace and pleasure [Note: Proverbs 3:17.]. The testimony of St. Paul respecting this is clear and decisive. His words naturally lead us to consider the difference between the carnal and the spiritual mind,

    I. In their operations—

    By “the carnal mind” we understand that principle of our fallen nature which affects and idolizes carnal things. The spiritual mind imports that principle which leads the soul to spiritual objects, and is implanted by the Holy Spirit in the hearts of the regenerate. The difference between these two principles is discoverable in our thoughts

    [The thoughts will naturally be fixed on the objects that are best suited to the reigning principle [Note: Our occupations in life indeed will give a direction to our minds: a carnal mind may from necessity be conversant about spiritual things, and a spiritual mind about carnal things. Particular occasions also may fix the attention much either on spiritual or carnal objects. But we speak of those seasons only, when the mind is free from pressing engagements, and can fix on the things which it most affects.]: to these objects they recur with frequency, fervour, and complacency. If we be under the dominion of a carnal principle, we shall be thinking of some pleasure, profit, honour, or other worldly vanity: if we be led by a spiritual principle, God, and Christ, and the concerns of the soul, will occupy the mind.]

    The principles will also operate on the affections

    [Whatever we most esteem, we desire it when absent, hope for if it be attainable, love the means of attaining it, and rejoice in it when secured. If there be danger of losing it, we fear; we hate the means that would deprive us of it; and if it be lost, we grieve. The carnal mind is thus exercised about carnal objects: the spiritual mind is thus exercised about spiritual objects. Hence that caution given us with respect to the affections [Note: Colossians 3:2.]—]

    The principles will yet further influence our aims and ends of action—

    [A carnal man can only act from carnal motives: he will have carnal aims even in spiritual employments [Note: Zechariah 7:5-6.]. A spiritual man, on the contrary, will act from spiritual motives: he will act with spiritual views even in his temporal concerns. The one will seek his own interest or honour, and the other God’s glory [Note: 1 Corinthians 10:31.]

    This difference in the operation of the two principles causes a corresponding difference,

    II.

    In their effects—

    The effect of the carnal principle is beyond measure awful—
    [This principle reigning in us proves us destitute of life; yea, rather, the reign of it is itself a state of spiritual “death:” it must moreover terminate in everlasting death. This is irreversibly decreed by God [Note: Galatians 6:7.]; and it must be so in the very nature of things [Note: What comfort could a carnal person have in heaven? there are no objects there suited to his inclination; nor has he any delight in the employments of the celestial spirits.]

    The effect of the spiritual principle is inexpressibly glorious—
    [Wherever it prevails, it is a proof of spiritual life: it is also invariably the means of filling the soul with “peace.” Nor can it issue otherwise than in eternal life and peace. This also is according to the express constitution of God [Note: Galatians 6:8.]; and it must be so in the very nature of things [Note: Spiritual-mindedness constitutes our meetness for heaven, while it is also an anticipation and foretaste of heaven.]

    Address—
    1.

    The carnal-minded—

    [In what a lamentable state are they whose consciences testify that their thoughts, affections, and aims, are altogether carnal! Let it be remembered that it is God who declares this. Who would dare to continue in such a state another day? Let those who feel their misery plead that promise [Note: Ezekiel 36:26.]—There is the same grace for them as has been effectual for others.]

    2. The spiritual-minded—

    [Happy they who are of this description! Let such adore the grace that has caused them to differ from others. Let them endeavour to improve in spirituality of mind; let them guard against relapses, which will destroy their peace; and let their eyes be fixed upon the eternal state, where their present bliss shall be consummated in glory.]

  • Romans 8:7,8 open_in_new

    DISCOURSE: 1861
    VILENESS AND IMPOTENCY OF THE NATURAL MAN

    Romans 8:7-8. The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh 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 adjudged 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 in 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 because it may seem unaccountable that the one should terminate in death, while the other is productive of eternal life and peace, he assigns the reason of it, and shews that the carnal mind is enmity against God, and that a person under its influence is incapable of rendering him any acceptable service.
    In the Apostle’s words there are three things to be considered;

    1. His assertion—

    The mind here spoken of, is that which actuates every unregenerate man—
    [“The carnal mind” does not necessarily imply a disposition grossly sensual; it is (as it is explained in ver. 5) a savouring of earthly and carnal things in preference to things spiritual 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 disposition is not averse. 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 dispensed. Even the very existence of God is so odious to them, that they say in their hearts, “I wish there were no God [Note: Psalms 14:1.].” He did once put himself into their power; and they shewed what was the desire of their hearts by destroying 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,

    II.

    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 worldly 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 cannot 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 enmity itself against God; and that 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 accompanied with the love and devotion of the soul. But such obedience cannot be rendered by the carnal mind; and consequently they who are in the flesh, that is, are under the influence 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 [Note: Art. X. & XIII.]

    On the whole then we may learn, from this subject,
    1.

    The grounds and reasons of the Gospel—

    [The principal doctrines of the Gospel have their foundation, not in any arbitrary appointment of the Deity, but in the nature 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 renewing influences of the Spirit, because our nature is altogether corrupt, and incapable of either serving or enjoying God. When therefore we hear of the indispensable 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 should be unfaithful to our trust, and betray your souls to everlasting ruin.]

    2. The suitableness and excellence of its provisions—

    [If man were commanded to reconcile himself to God, or to renovate his own nature, he must sit down in despair. Darkness 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 between him and us: and such an Agent as we want, to form us anew after the Divine image. Let us then embrace this Gospel, and seek to experience its blessings. Let 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.]

  • Romans 8:9 open_in_new

    DISCOURSE: 1862
    THE NECESSITY OF HAVING THE SPIRIT OF CHRIST

    Romans 8:9. If any man have not the Spirit of Christ, he is none of his [Note: This is retained as being totally different from those which follow, and as being useful to any one who may wish to see a more concise view of the subject.].

    MAN at his first creation was made in the Divine image; God communed with him as a friend, and dwelt in him as a temple: but this harmony was not of long continuance: man sinned; and God in righteous judgment departed from him. Not willing however that his apostate creatures should irrecoverably perish, God sent his Son to make atonement for their sins, and his Spirit to renew their natures, that so they might be restored to his favour, and rendered meet for the inheritance they had forfeited. It is of this Spirit that the Apostle speaks in the text, and declares that we must have him dwelling in us if we would belong to Christ. We might understand the Spirit as referring to the disposition of Christ; but that the context evidently confines its import to that blessed Spirit, who “raised up Christ from the dead, and will in due time raise up us also.” He is called “the Spirit of God,” and “the Spirit of Christ,” because Christ is God, and the Spirit acts as his deputy. We propose to shew,

    I. That we may have the Spirit—

    By “having the Spirit” we do not mean, that we are to have those common operations of the Spirit, which the most ungodly men both experience and resist [Note: Genesis 6:3.Isaiah 63:10.] (for then the Apostle’s assertion would be frivolous in the extreme;) nor do we mean those miraculous powers, which were given in the apostolic age (for many, who were Christ’s, never received those powers; and many exercised those powers who never belonged to Christ [Note: Matthew 7:22-23.];) but we mean those special influences of the Spirit, whereby men are enlightened, and transformed into the Divine image. In this sense we affirm that we may have the Spirit of Christ—

    [In the first ages of Christianity, not a few individuals only, but whole Churches received the influences of which we speak. St. Paul prayed that the whole Church at Ephesus might have “the spirit of wisdom and revelation in the knowledge of Christ;” and that they might be “renewed by the Spirit in their inward man [Note: Ephesians 1:17; Ephesians 3:16]:” and, speaking of the Christian Church at large, he especially ascribes their attainments to the operations of the Holy Ghost; “Not by works of righteousness which we have done,” says he, “but according to his mercy God hath saved us, by the washing of regeneration and renewing of the Holy Ghost [Note: Titus 3:5-6.].” Now if the whole Christian Church received the Spirit of Christ formerly, why should not we at this day? Is our strength so much greater than, theirs, or the work of sanctification so much easier, that we do not need the same Divine assistance? or, when the Apostle said, “The promise of the Spirit is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call [Note: Acts 2:38-39.],” did he mean to limit the gift of the Spirit to the apostolic age? But why do the Scriptures speak so much respecting our having the Spirit? They teach us to pray for it [Note: Luke 11:13.]; they promise it to us [Note: John 7:37-39.]; they require us to make use of it and depend upon it in all holy exercises, “to live in the Spirit, walk in the Spirit, pray in the Spirit [Note: Galatians 5:25. Jude, ver. 20.].” Would all this be spoken if we were not to expect the Holy Spirit? Why, in the Liturgy of our Church, do we so often pray for “the inspiration of the Holy Spirit that we may think those things that be good, and for his merciful guidance that we may perform the same [Note: See the Collect for the fifth Sunday after Easter; and for Whitsunday; and the first in the Communion Service.]?” Did those holy men who compiled our Liturgy think that we had no just reason to expect the influences of God’s Spirit? Is it enthusiasm for us to expect what all the first Christians had, what the Scriptures require us to have, and what we ourselves continually pray for? If we use these prayers with sincerity, the world will call us enthusiasts; but we had better be accounted enthusiasts by man, than hypocrites by God.

    We should need to apologize for arguing so plain a point, if the daring infidelity of the age did not render it, alas! too necessary.]
    We must carry our assertion still further, and say,

    II.

    That we must have the Spirit—

    The aid of God’s Spirit is necessary in order to our being Christ’s: without it,
    We cannot know Christ—
    [By nature, we are altogether blind to spiritual things. We are assured on most unquestionable authority, that “the natural man accounts the things of the Spirit to be foolishness, and that he not only does not receive, but cannot know them, because they are spiritually discerned [Note: 1 Corinthians 2:14.].” And, with respect to the knowledge of Christ in particular, our Lord tells us that, as no man knoweth the Father but the Son, so no man knoweth the Son but the Father, and he to whom God shall be pleased to reveal him [Note: Matthew 11:27.]. The Spirit of God must “take of the things that are Christ’s and shew them unto us;” he must “open our understandings to understand them;” and unless he “guide us into all truth,” we shall wander in the mazes of ignorance and error to the latest period of our lives, and “perish at last through lack of knowledge,”]

    We cannot resemble Christ—
    [We have altogether lost the image of God; nor can we ever recover it by any power of our own. That image consists in righteousness and true holiness, not the smallest part of which we can obtain without the Spirit. If we would not go on fulfilling the lusts of the flesh, we must walk in the Spirit [Note: Galatians 5:16.]: if we would mortify the deeds of the body, it must be through the Spirit [Note: Romans 8:13.]: if we would have our trials sanctified, it must be through a supply of the Spirit of Jesus Christ [Note: Philippians 1:19.]: if we would “wait for the hope of righteousness by faith, it must be through the Spirit [Note: Galatians 5:5.].” There is not any single grace which can be produced by any other means; they are all fruits of the Spirit [Note: Galatians 5:22-23.]: and as long as any man continues destitute of the Spirit, he must of necessity continue earthly and sensual [Note: Jude, ver. 19.]. He, and he alone, can give us either to will or to do any good thing [Note: Philippians 2:13.]. Now is holiness necessary in order that we may resemble Christ; and is every part of holiness, both root and branch, the produce of God’s Spirit; and can any one doubt whether it be necessary for us to have the Spirit?]

    We cannot enjoy Christ—
    [We have not naturally any taste for spiritual enjoyments; we affect the things of time and sense, and those only. Indeed, how is it possible that we should enjoy him whom we do not know? Or how can his love be shed abroad in our hearts but by the Spirit [Note: Romans 5:5.]? If any one think he can enjoy Christ by any power of his own, let him only make the experiment; let him retire to his closet for one hour, and say, ‘I will spend this hour in the enjoyment of Christ; I will delight myself in him with my whole heart:’ let him make the attempt, and he shall soon be undeceived by the most convincing of all arguments, his own experience: nor are we afraid to rest the whole argument upon the issue of such a trial. Nor can we enjoy Christ hereafter any more than we can in this world, if we be not prepared for it by the Spirit of God. There is a “meetness for the inheritance of the saints in light” which we must have, before we can find comfort in the presence of our Lord. What pleasure could we take in him whom we do not at all resemble? “What communion could light have with darkness, or Christ with Belial [Note: 2 Corinthians 6:14-15.]?” We find that even now, when our corruptions are so restrained, one single hour is irksome, if spent in spiritual exercises; and we may be sure we could not bear to be occupied without intermission to all eternity in those duties, for which we have no inclination, yea, from which we are most exceedingly averse.

    But let one asseveration of the true and faithful Witness stand in lieu of ten thousand arguments; Ye MUST be born again, says our Lord; and that, not of water only, but of the Spirit; or else ye can never enter into the kingdom of God [Note: John 3:5-7.]

    We shall endeavour to improve this subject,
    1.

    By a general inquiry—

    [Have we the Spirit; or are we yet destitute of his gracious influences? Some think this a needless inquiry, and one which cannot be satisfactorily resolved. But can we “be brought out of darkness into marvellous light,” and be “turned from the power of Satan unto God,” without knowing that we have experienced some change? St. Paul supposes such ignorance to be inconsistent with saving conversion to God: he asks, “Know ye not that your bodies are the temple of the Holy Ghost [Note: 1 Corinthians 6:19.]?” and again, “Know ye not how that Jesus Christ is in you, except ye be reprobates [Note: 2 Corinthians 13:5.]?” Now here he not only declares that we are reprobates if we have not the Spirit of God, but considers this truth as known and acknowledged by all true Christians. Inquire then, whether you have been enlightened, renewed and sanctified by the Spirit of God, and whether you are yet daily experiencing his powerful operations? Let not this matter hang in suspense, lest you be found reprobates and sons of perdition, when you are fancying yourselves saints, and heirs of glory.]

    2. By a particular address—

    [Let those, whose consciences testify that they hare not the Spirit, stand convicted and condemned. The text speaks of all such without exception; “if any man,” &c. Let it be remembered that, however cultivated our minds may be with human literature, and however amiable our natural dispositions, we must have the Spirit of Christ, or we can be none of his. And what a dreadful state is this! for if we be not Christ’s, whose are we? It must be said to us, as our Lord said to the Jews, “Ye are of your Father, the devil.” And are any of us willing to be disclaimed by Jesus in the day of judgment? Would we that he should then say to us, “Ye are none of mine?” If not, let us now seek his good Spirit, and live henceforth under his influence and direction.

    But let those, who have reason to believe that they have the Spirit, rejoice. They are Christ’s: they are his friends; they are the very members of his body; they are “his portion, the lot of his inheritance.” O happy, happy souls, how highly privileged even now! and how unspeakably blessed in the future world! Be not afraid then of the scoffs of an ungodly world; let them curse, if God do but bless. Improve your present privileges: be careful lest by any means ye “grieve the Holy Spirit whereby ye are sealed:” look to him more and more to comfort and transform your souls; and expect with patience that blessed period, when Christ shall acknowledge you before the assembled universe, and number you among his jewels in the day that he shall count them up [Note: Malachi 3:17.]

    DISCOURSE: 1863
    THE OFFICES OF THE HOLY SPIRIT

    Romans 8:9. If any man have not the Spirit of Christ, he is none of his.

    ON a remote occasion, similar to the present, I endeavoured to set forth in this place, the law; and, on a subsequent occasion, the Gospel. These two subjects, taken together, form a whole, so far as relates to Christianity as a system. But for the full developement of our holy religion in its spiritual operations and practical results, the office of the Holy Spirit should be separately and distinctly considered. This part, therefore, it is now my intention to supply. [Note: Preached before the University of Cambridge, in November, 1831.] But, in entering on a subject so deeply mysterious as this, I may well ask, “Who is sufficient for these things?” Besides, in reference to it, there is a still further ground of discouragement, arising from the opposition which the subject itself meets with in the human mind. To a person who has never experienced any thing of a work of grace upon his own heart, the work of the Spirit appears to be little better than an enthusiastic conceit; and when pressed upon his conscience as a matter to be experienced at the peril of his soul, it excites, I had almost said, a feeling of indignation, inasmuch as it requires of him a greater degree of submission to God than he is willing to yield, and a closer intercourse with God than he has any inclination to attain.

    I think this admits of an easy illustration. It is an indisputable fact, that we are, by nature, altogether alienated from the life of God. Now we all feel, that, when alienated from a fellow-creature, however we may bear with him in a crowd, we are indisposed to have much personal intercourse with him alone. So, also we feel in reference to God. We can hear of him at a distance, and not be disturbed; but, by reason of our alienation from him, we are averse to be brought into very near communion with him. We can bear with a display of his perfections in the universe, because, though we see him as our Creator, he is not sufficiently near us to exercise any material controul over us: but when he is brought nigh to us in the law, as our Governor, we feel somewhat of a painful constraint, because of our responsibility to him, and the account we must one day give of ourselves to him at his tribunal. Let him then be brought still nearer to us in the Gospel, as our incarnate and suffering God, and our inquietude is proportionably increased; because we are made to realize more deeply the terrors of his wrath, which demanded such a sacrifice, and the personal obligation which lies upon us to surrender up ourselves unreservedly to him. But, in the offices and operations of the Holy Spirit, we are led to view him, not merely as God, in the universe, displaying himself around us; or as God, in his Church, declaring his will to us; or as God, in our nature, interposing for us; but as God, in our hearts, dwelling and operating in us: and this brings him into such immediate contact with us, and requires of us such a minute attention to all our ways, that we shrink back from every part of the subject, and, for the pacifying of our own minds, cast reflections upon it as visionary, unintelligible, absurd. I do not mean to say that there is in the minds of men a distinct consciousness of such a process, but only that there is in reality such a process in the human mind, though men are not exactly aware of it. Men do not like to have God too near to them; and the nearer he is brought to them, the more they shew their aversion to that which is the means of presenting him to their minds. Under such circumstances, I scarcely know how to enter upon the work which I have undertaken. Indeed I am strongly reminded of the feelings of St. Paul himself, when, in reference to his ministrations at Corinth, he said, “I was among you in weakness, and in fear, and in much trembling [Note: 1 Corinthians 2:3.].” Yet, from so interesting a subject, especially whilst I judge it necessary to complete the plan which I had originally proposed, I dare not draw back. The importance of it will plead my apology, if any apology be required for “declaring to you the whole counsel of God.” Indeed, we need go no further than to the words of my text, to see the inconceivable importance of the subject which I am bringing before you. What! If any man have not the Spirit of Christ, he is none of his!” What can this mean? Who is this “Spirit?” What is it to “have” him? Why is the having him so indispensable to my welfare? What must I do in order that I may get possession of him? And what must become of me, if I possess him not! — I say, to any man that has the least concern about his soul, these thoughts must force themselves with an overwhelming power upon his mind. And it is in the hope that God may in his tender mercy make use of me, for the exciting and the satisfying of these inquiries, that I now address myself to this deep and comprehensive subject. But let me entreat, not only your candour, (for of that I am, from long and uniform experience, well assured,) but your prayers, also, that God may enable me so to speak, as to approve myself to him; and enable you so to hear, that you may derive eternal benefit to your souls; so that both “I who sow, and you who reap, may rejoice together in heaven for evermore.”

    For the unfolding of the subject I shall endeavour to shew, distinctly and separately in my four discourses,—

    I. Who is that Spirit whom all of us as Christians are expected to possess.

    II.

    Why the possessing of that Spirit is indispensable to our being Christ’s accepted followers.

    III.

    What that Spirit will work in us in order that we may be Christ’s.

    IV.

    What he will work in us when we are Christ’s.

    And, whilst I speak, may “the word go forth with the Holy Ghost sent down from heaven,” and “come in demonstration of the Spirit and of power” to the hearts of all who hear me [Note: 1 Peter 1:12; 1 Corinthians 2:4.]!

    I. Who is that Spirit whom all of us as Christians are expected to possess. The Holy Spirit here spoken of is the Third Person of the ever-blessed Trinity. As such he is set forth in the ordinance of baptism, which is administered in the name of the Father, and of the Son, and of the Holy Ghost [Note: Matthew 28:19.]. And as such he is addressed in that benediction uttered by St. Paul, “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen [Note: 2 Corinthians 13:14.].” In both these passages his distinct personality is recognised, and his proper deity acknowledged. Had he been a mere quality, as some have imagined, it is not to be conceived that his name would have been united with that of the Father and of the Son in these solemn acts of worship. But, in fact, the whole Scriptures bear witness to him as God, equally with the Father and the Son. Ananias, “in lying to the Holy Ghost, lied unto God [Note: Acts 5:3-4.].” And we, in being his temples, are the temples of the living God [Note: 1 Corinthians 3:17. with 6:19.]. But, whilst in his essential Godhead he is equal with the Father and the Son, in his office he is inferior to them both, and acts, if I may so say, a subordinate part under the Gospel dispensation. And this accounts for his being called The Spirit of the Father [Note: Matthew 10:20; John 15:26.], and The Spirit of the Son [Note: Galatians 4:6.], under which latter designation we are this time called more particularly to consider him.

    My text says, “If any man have not the Spirit of Christ, he is none of his.” Now it is of importance to ascertain, why this name is given to the Holy Spirit. I conceive that the following reasons may fitly be assigned for it. He is so called, I apprehend,

    1. Because of his peculiar agency in reference to Christ himself.

    2. Because of his subserviency to Christ in the economy of redemption.

    3. Because of its being his special office to glorify Christ.

    He is called The Spirit of Christ, 1st, because of his peculiar agency in reference to Christ himself. It was he who formed the human nature of Christ in the Virgin’s womb. Mary was told by the angel Gabriel, that she should conceive in her womb, and bring forth a son, and call his name Jesus: and, on her inquiring of him how that saying of his should be accomplished, seeing that she was a virgin, the angel answered her, saying, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore, also, that holy thing which shall be born of thee, shall be called the Son of God [Note: Luke 1:35.].”

    The endowments of the Lord Jesus for his heavenly commission were also communicated to him from the same source; as the Prophet Isaiah very distinctly foretold: “The Spirit of the Lord God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord, and shall make him of quick understanding in the fear of the Lord [Note: Isaiah 11:2-3.].” Indeed our Lord himself, when entering upon his ministerial office, purposely referred to another passage in the same prophet, expressive of the same truth, and declared to his audience, that that very Scripture was then fulfilled in their ears: “The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised, to preach the acceptable year of the Lord [Note: Luke 4:18-19. with Isaiah 61:1-2.].”

    The solemn consecration also of the Lord Jesus to his office at the time of his baptism, was visibly attested and confirmed by this same divine Agent: “The Holy Ghost descended in a bodily shape like a dove upon him; and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased [Note: Luke 3:22.].”

    Further, it was “by the Spirit that he was led into the wilderness to be tempted of the devil [Note: Matthew 4:1.];” and by that same Spirit, was enabled to vanquish that mighty foe; as our Lord himself declared: “If I cast out devils by the Spirit of God, then the kingdom of God is come unto you [Note: Matthew 12:28.].” By the same divine Agent also was he assisted in offering himself a sacrifice upon the cross; for “through the eternal Spirit, he offered himself without spot to God [Note: Hebrews 9:14.]:” by him also was he afterwards raised up from the grave, to which his crucified body had been consigned: “He was put to death in the flesh, but quickened by the Spirit [Note: 1 Peter 3:18.].”

    Now, as ministering thus to the Lord Jesus, from the first moment of his existence to the period of his restoration from the grave, the Holy Ghost is peculiarly entitled to the name given him in my text, “The Spirit of Christ.”
    But this name further pertains to him on account of his subserviency to Christ in the economy of redemption. Christ, as Mediator, was sent by the Father, and acted in all things as a servant to his Father [Note: Isaiah 42:1; Isaiah 53:11.], doing nothing, and speaking nothing, but in accordance with the Father’s will, and in obedience to the Father’s commands. He himself says, “I have not spoken of myself; but the Father who sent me, he gave me a commandment, what I should say, and what I should speak [Note: John 12:49.].” And precisely thus did the Lord Jesus Christ send the Holy Ghost to effect his will. It was by the Holy Ghost that Christ spake in the ministry of Noah to the antediluvian world [Note: 1 Peter 3:18-20.], and instructed all his people in the wilderness [Note: Nehemiah 9:20.]. It was by the Holy Ghost that he moved the prophets in succeeding ages to declare future events [Note: 2 Peter 1:21.], and especially to predict “his sufferings, and the glory that should follow.” And in reference to this very thing, St. Peter calls the Holy Ghost, “The Spirit of Christ [Note: 1 Peter 1:11.].” On all these occasions, Christ acted by the instrumentality of the Holy Spirit, who, according to the plan fixed in the Divine counsels, was deputed to fulfil the will of Christ. This was made manifest by our blessed Lord whilst he was yet on earth: for on many different occasions, he promised to his Disciples to “send them the Holy Ghost [Note: John 16:7.].” He told them also that the Father would send them the Holy Ghost in his name [Note: John 14:26.]: yea, in an authoritative manner, “he breathed on them, and said, Receive ye the Holy Ghost [Note: John 20:22.]:” and on the day of Pentecost, he, according to his promise, sent forth the Holy Ghost on all his Disciples, as it is said: “Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye both see and hear [Note: Acts 2:33.].” In every thing which from that period the Holy Ghost enabled the Apostles to do and teach, he acted as the deputy of Christ, not himself originating what he revealed, or speaking it of himself, but declaring to them what Christ himself had heard and received from the Father [Note: John 16:13.], and what he, the Holy Spirit, had heard and received from Christ. Our Lord himself says, in one place,—“The words that I speak unto you, I speak not of myself; but the Father that dwelleth in me, he doeth the works [Note: John 14:10.]:” and again, “The word which ye hear, is not mine, but the Father’s who sent me [Note: John 14:24.]:” and then afterwards, respecting the Holy Spirit, he says, “When he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but, whatsoever he shall hear, that shall he speak; and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you [Note: John 16:13-15.].”

    But there is a yet further reason for the Holy Spirit being called “the Spirit of Christ,” viz. that to him was delegated the express office of glorifying Christ. Our Lord, as you have just heard, said, “He shall glorify me; for he shall take of mine, and shall shew it unto you.” Accordingly we find, that all the miracles which were wrought by the Apostles for the confirming of the doctrines which they preached, were wrought by the agency of the Holy Ghost [Note: Hebrews 2:4.], and that, too, for the express purpose of bearing witness to Christ as the true Messiah [Note: John 15:26.]. It was “that one and the self-same Spirit who wrought all in all in all [Note: 1 Corinthians 12:7-11.].” The different graces also which were exercised by the saints for the honouring of Christ, were formed in them by this same divine Agent; on which account they are called “the fruits of the Spirit [Note: Galatians 5:22.].” In fact, as Christ was the fountain from which, in all cases, the living water flowed [Note: John 7:37-39.], and the reservoir from whence the holy oil descended through the golden pipes of divine ordinances upon all God’s waiting and obedient people [Note: Zechariah 4:6; Zechariah 4:11-12.], so in every thing which the Holy Spirit either then did, or at the present moment does, impart to men, in a way either of gifts or graces, his object has ever been the same, viz. to bear testimony to Christ, and to fix our regards on Christ, as our only and all-sufficient Saviour.

    See this exemplified at the time of Peter’s mission to Cornelius. Peter commending to Cornelius the Lord Jesus as the only Saviour, whether of Jews or Gentiles, says, “To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins.” Then we are told, that instantly, “while Peter yet spake these words, the Holy Ghost fell on all them that heard the word,” precisely as he had done on the Apostles at the day of Pentecost [Note: Acts 10:43-44; Acts 11:15.]. Thus, in all that is now revealed to the souls of men respecting Christ, or that is imparted to them as the purchase of his blood, it is communicated to them by the Spirit; so that all, without exception, must say, “We have received not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God [Note: 1 Corinthians 2:10; 1 Corinthians 2:12.].”

    In this mode of speaking of the Holy Spirit, we may possibly be thought to have made him inferior to the Father and the Son. But the inferiority is not personal, but official; not as the Sacred Three subsist in themselves, but as they sustain and execute their respective offices in the economy of redemption. As bearing, what may be called a subordinate part in the mysterious work of man’s salvation, a disparity may be ascribed to him; and he may be called “the Spirit of the Father,” and “the Spirit of Christ:” but, in himself, he is equal both with the Father and the Son, and is in every way entitled to the same respect, and “love,” and confidence, as they [Note: Romans 15:30.].

    Be it then remembered, that this is He, whom every Christian must have dwelling and abiding in him. St. Paul expressly calls him, “The Holy Ghost which dwelleth in us [Note: 2 Timothy 1:14.].” And if we mark carefully the whole passage from whence my text is taken, we shall find him designated by those different names, The Spirit of God, and The Spirit of Christ, and Christ himself. Hear the Apostle’s words: “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness; (i. e. if Christ be in you, though your bodies shall suffer the penalty of death, your souls shall never die): but if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you [Note: Romans 8:9-11.].”

    Now then this Spirit we must all “have;” and if we have him not, we cannot belong to Christ.
    But here it will be asked, What is meant by “having” the Spirit? Are we all to possess the power of “working miracles, and speaking divers kinds of tongues [Note: 1 Corinthians 12:10.]?” No: the time for such things is long since passed. That they may be renewed at the time when God’s ancient people shall be restored to his favour, and the whole Gentile world shall be converted to the faith of Christ, is probable enough: but no such power exists at this day, except in the conceit of a few brain-sick enthusiasts; nor, if it did, would it have any bearing upon the subject before us. The possession of that power would not constitute us Christ’s: for we have reason to think that Judas wrought miracles, as well as the other Apostles; and yet, as our Lord tells us, he was no better than a devil all the while [Note: John 6:70.]. That possession of the Spirit of which my text speaks, is of such a discriminating nature, that no man who has it can fail to belong to Christ, and no man who has it not can have any part or lot with him. The Spirit of God is promised to us, to dwell in us as in his temple; for we are to be “the habitation of God through the Spirit [Note: Ephesians 2:22.];” and he is further to operate in us effectually for all the ends and purposes of our salvation, producing in us all “the fruits of goodness, and righteousness, and truth [Note: Ephesians 5:9.].” His motions may not unfitly be compared with the operations of the soul in the human body. Without the soul, the body cannot perform any vital function whatever: but when that spiritual inhabitant is present with us, and discharges its proper offices, we shew, by the various exercises of our mind and body, that it really dwelleth in us. Now the Spirit of God performs in the soul an office somewhat analogous to this. The soul by itself has respect only to things visible and temporal; but, when filled by the Spirit of God, it occupies itself about things invisible and eternal. And precisely as the body needs the presence and operation of the soul for the discharge of its offices in relation to this world, so does the soul need the influences of the Holy Spirit for the discharge of its duties in reference to the world to come.

    To a carnal mind, this may appear strange. But it corresponds exactly with what St. Paul says:—“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me [Note: Galatians 2:20.].” And again, he says, “When Christ, who is our life, shall appear, then shall ye also appear with him in glory [Note: Colossians 3:4.].”

    The particular operations of the Spirit of Christ will come under our consideration hereafter. My present object is merely to shew who that blessed Spirit is, whom we are to have dwelling in us, and for what ends and purposes he is promised to us. He is none other than God himself: and, as I have said, he operates as really and effectually in our souls, as our souls operate in our bodies.
    I am aware that this is a truth but little considered; a truth, the very mention of which is, by the generality of Christians, accounted visionary at least, if not impious and profane. But if this truth be not admitted, yea, and admitted too as a matter of primary importance, all that we shall have to advance, in our remaining discourses, will only create disgust. I beg, therefore, that this be duly weighed; that the text, in conjunction with the context, be diligently studied; and that prayer be offered by us all to Almighty God, who has promised to “give wisdom to those who ask it at his hands [Note: James 1:5.];” that so our minds may be led to receive the word with candour, and our hearts be opened to embrace it. If we enter not into a candid investigation of this subject, the word will only prove a stumbling-block to our feet, and “become a savour of death unto death,” instead of being, as I would wish it, “a savour of life unto life [Note: 2 Corinthians 2:16.].” Verily there is a great fault, both amongst Christian ministers and Christian hearers, in relation to it. Ministers in general enter not, by any means, with sufficient clearness and fulness into this part of divine truth. Many, who, at the time of their ordination, have professed that they were “moved by the Holy Ghost” to take upon them the ministerial office, and have joined in that heavenly anthem—

    “COME, HOLY GHOST, OUR SOULS INSPIRE,
    AND LIGHTEN WITH CELESTIAL FIRE;
    THOU THE ANOINTING SPIRIT ART,
    WHO DOST THY SEVENFOLD GIFTS IMPART;
    THY BLESSED UNCTION FROM ABOVE
    IS COMFORT, LIFE, AND FIRE OF LOVE;”—

    I say, many who have thus, in the presence of the whole Church, professed their faith as in perfect accordance with our subject, in their ministrations altogether overlook it, except at the time appointed by the Church for the special consideration of it; and even then they touch it but superficially, and bring it forward only lest the expectation of the people, who look for some instruction respecting it, should be disappointed. And Christian hearers feel no lack, though they pass the whole remainder of the year, without ever being reminded of the truth of which my text speaks; i. e. of the necessity of having the Holy Ghost imparted to us in order to our final salvation. Nay, even “Masters of Israel,” of whom better things might be hoped, are yet ignorant of these things; and, when told that they must be born again of the Spirit, too often reply, with Nicodemus, “How can these things be [Note: John 3:9-10.]?” In fact, we of the Church of England, having a season consecrated to the special consideration of this subject, have, from this very circumstance, our guilt greatly aggravated. We have heard, from year to year, the declaration in my text; and yet perhaps have never once put the question to ourselves, “Have I received the Holy Ghost? have I the Spirit of Christ dwelling in me? have I ever sought this gift, and earnestly implored of God to bestow it on me? have I, in the course of my whole life, so much as once felt any solicitude about it?” Let this whole assembly put these questions to themselves; and then let them see in what a perilous state they are, and with what a disposition of mind they ought to come to the further consideration of this all-important subject. Indeed, indeed, I must declare, from Almighty God, that, whatever any man may think of his attainments or his virtues, he is not a Christian truly, if his soul be not a temple of the Holy Ghost. He may have many amiable qualities, but he does not belong to Christ; nor can he ever dwell with Christ in the eternal world, if Christ do not dwell in him, and abide with him, in this world.

    Whence the necessity for this heavenly gift arises will be opened in our next. But I must, in the mean time, warn all, that the subject is a matter of life and death. It is not to be listened to with mere curiosity, but as a point which at our peril we must understand, and at our peril must experience. If it is of importance whether we belong to Christ or not, it is of importance to ascertain whether we have this evidence of our belonging to him: for the declaration of God is unquestionable, and his decision is irreversible; nor is there any exception whatever made: “If any man have not the Spirit of Christ, he is none of his.” He may be in a high and dignified station; but he is not therefore Christ’s. He may be greatly distinguished for the variety and extent of his intellectual attainments: but he is not therefore Christ’s. He may be looked up to as a pattern of moral excellence and virtue; but neither will that be any decisive evidence of his belonging to Christ. Whoever, or whatever he may be, if he have not the Holy Ghost abiding in him, he is none of Christ’s. He may now make light of this truth; he may explain it away; he may “puff at it [Note: Psalms 10:5.]” (as the Scripture speaks), with contemptuous indignation; but he shall find it true to his cost. Let me, however, hope that the minds of all shall “be opened, as Lydia’s was, to attend to what shall be spoken [Note: Acts 16:14.];” and that “the word being received with meekness as an engrafted word, shall prove as effectual, as it is able, to save your souls [Note: James 1:21.].”

    But, whilst I would impress on all a sense of the absolute and indispensable necessity which exists for our possessing this heavenly gift, I must not close my subject without declaring, for the comfort of my audience, the willingness of Almighty God to bestow it upon all without exception. He has told us, that if an earthly parent will not refuse bread to his famished child, much less will He refuse his Holy Spirit unto them that ask him [Note: Luke 11:13.]. Nor let any be discouraged on account of their unworthiness. A more unworthy character can scarcely be conceived than that of the Samaritan woman, whose guilt, it should seem, was not a little aggravated by refusing to our Lord a draught of water; yet to her did he say, “If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water [Note: John 4:10; John 4:14.].” Let all of us then come thirsting for this water of life. Nor let any erroneous presumption be harboured in our minds, as though there were nothing peculiar in this gift; but let every one of us seek it, yea, seek it earnestly, “with strong crying and tears,” that so we may be heard and answered, and “the Saviour be magnified in the midst of us [Note: Acts 19:17.],” and “our souls be saved in the great day of the Lord Jesus [Note: 1 Corinthians 5:5.].”

    DISCOURSE: 1864
    OUR NEED OF THE HOLY SPIRIT

    Romans 8:9. If any man have not the Spirit of Christ, he is none of his.

    THE Jewish religion, by the express command of its Divine Author, would not admit of any relaxation of its principles, or any departure from its established ordinances. Not only did it prohibit any connexion with idolaters, but it forbade even the mention of the name of any false god. In all its appointments, it formed so broad a line of separation between the Jews and the rest of the world, that it was considered by the Gentiles as inspiring its followers with an utter hatred of all the human race. The New Testament has, to a certain degree, shared amongst the heathen the same universal antipathy, and upon the same grounds. If the religion of the Lord Jesus would have admitted of any union with idolatry, he would have been readily received amongst the objects of worship which the Romans venerated; and his religion, instead of being universally proscribed, would have been judged worthy of general respect. But the Apostles were commanded to preach the Gospel every where, as requiring an exclusive regard; and to enforce it with this authoritative declaration, that “all who believed and embraced it should be saved, but that all who embraced it not should be damned [Note: Mark 16:16.].” Its doctrines were inculcated as so sacred, that “if even an angel from heaven should attempt to establish any position contrary to them, he should be held accursed [Note: Galatians 1:8-9.].” This inflexible spirit pervades the whole of our religion, so far as it relates to its fundamental truths. Every man must yield to it at his peril: and not to those parts only which are commended to us by our reason, but to those parts also which depend entirely on revelation, and to which reason is constrained to bow. Not to mention innumerable other passages which partake of this unbending character, I will take that which forms the subject of our present series: “If any man have not the Spirit of Christ, he is none of his.” Here is a declaration so broad, so explicit, so determinate, as to admit of no qualification, no exception whatever. To it every child of man must submit; and “whoever shall stumble over it as a rock of offence, shall be broken; and on whomsoever it shall fall, it will grind him to powder [Note: Matthew 21:44.].” Taking for granted that you have, agreeably to my request, examined carefully for yourselves my text in connexion with the context, and that you see my interpretation of it to be correct (for “the Spirit of Christ,” mentioned in my text, cannot by any possibility be understood as meaning the disposition of Christ), I proceed, with all humility, to the further consideration of the awful truth which I have undertaken to develope.

    Now, whether we could shew the reasonableness of this declaration or not, it would be our bounden duty to receive it with implicit confidence, and to regard it as the avowed and unalterable determination of the Most High. But I think it may be clearly shewn, that this is by no means an arbitrary appointment, resulting merely from the sovereign will of God. It appears to be rather a declaration founded on the actual state of man as a fallen creature. When man was in his primeval state of holiness, in himself complete, he needed neither a Saviour to work out a redemption for him, nor the Holy Spirit to apply that redemption to him. But, as a fallen creature, he stands in need of both. A Redeemer is necessary for him, that he may be brought back to God; and the gift of the Holy Spirit is necessary for him, in order that he may come to Christ aright, and find acceptance with God through Christ. This need of the Spirit’s influence is the part of my subject which I am now called to unfold; and I pray God, that, whilst I address myself to it with all Christian fidelity, “the word may come to every soul amongst you, not in word only, but in power, and in the Holy Ghost, and in much assurance [Note: 1 Thessalonians 1:5.].

    Let me however first, in few words, repeat what we mean, when we say, that men must “have” the Spirit of Christ: for, unless we have definite ideas upon that subject, we can never fully comprehend the point which we are endeavouring to set before you.

    It is obvious that the possession of the Spirit, which is here spoken of, must be somewhat very different from any natural or acquired endowment, since we may possess every thing which constitutes us rational and accountable beings, and yet not be Christ’s; whilst, on the other hand, however defective we may, in other respects, be, the possession of it will infallibly prove us to belong to Christ. If it be asked, What does this possession of the Spirit import? I answer, It is, as I shewed in my last, the indwelling of the Holy Spirit in our souls, as his temple, and his operating in us, as a quickening and influential principle of life.
    That point being determined, we shall proceed, agreeably to the plan before laid down, to shew,

    II.

    Why the possession of that Spirit is necessary to our being Christ’s accepted followers. For the elucidation of this, there are three points to be established; namely:—first, That all our faculties are impaired by sin; next, That, without an entire renovation of them, Christ can never accept or acknowledge us as his; and, lastly, That none but the Spirit of Christ can ever accomplish in us this necessary work. These points being established, the reasonableness, no less than the certainty, of God’s declaration in my text, will appear, to the conviction of every gainsayer, and to the satisfaction of every unprejudiced mind.

    First, then, let it be remembered, That all our faculties are impaired by sin.

    It is clear, that we are not now such as we were when we first came out of our Creator’s hands. We were created, originally, “after God’s own image [Note: Genesis 1:26.].” Our mind was in perfect accordance with his mind, and our will with his will. There was not so much as a thought of our hearts which did not emanate from him, and had not respect to his glory. Our bodies were every way fitted to aid the soul in all its operations. Not an inclination, affection, or appetite, existed in us, but in perfect unison with the proper offices of the soul, and in subserviency to its dictates. Man’s whole delight was in God alone. As far as his happiness was in any respect derived from the creature, it was God in the creature, and not the creature itself, that was the real source of that happiness: the creature was only the medium of communication between him and his God. The goodness of God was seen and tasted by him in every thing: and every object around him afforded him an occasion of admiration, and gratitude, and love. To dwell in the presence of God, to commune with him, to receive and execute every intimation of his will; in a word, to admire God in every thing, to adore him for every thing, and to glorify him by every thing, this was the constant employment of man in his state of innocence, and the one uniform occupation both of his soul and body.

    But what of all this is now left to us? We are altogether departed from God. Every faculty of our souls, and every member of our bodies, is become depraved, so that there remains in us no part of the moral image of our God. As beings of a superior order, we still are the lords of this lower creation; and, in the exercise of this authority, we, to a certain degree, resemble Him who is the governor of the universe [Note: 1 Corinthians 11:7.]. But in righteousness and true holiness, which I call his moral image, we bear no resemblance to him whatever. Our understanding is blinded, so that, instead of approving God’s revealed will, we turn away from it with dislike. His law, as contained in the Ten Commandments, is deemed by us unnecessarily strict; and the sanctions by which it is enforced are regarded as needlessly severe. His very Gospel, which is the result of his eternal counsels, and contains in it “all the treasures of wisdom and knowledge [Note: Colossians 2:3.],” is treated by us as a cunningly devised fable. To the self-righteous amongst us, it is a stumbling-block; and to those who are wise in their own conceit, it is mere foolishness. We are, both in heart and life, altogether opposed to it. In our eyes sin has no deformity, and holiness no beauty. Communion with God affords us no pleasure. Prayer and praise are exercises which are a burthen to us, rather than a delight; and instead of walking in constant and familiar intercourse with God, as Adam did before the fall, we flee from him, as Adam did after his transgression, and rather hide ourselves from him as an enemy, than go forth to meet him as a friend.

    But “is it I who say this; or saith not the Scripture the same also [Note: 1 Corinthians 9:8.]?” God’s own account of us is, that “when he looked down from heaven upon men, to see if there were any that did understand and seek after God, they were all gone aside, they were all together become filthy, there was not one that did good, no, not one [Note: Psalms 14:2-3. with Romans 3:10-18.].” He further adds, that “every imagination of the thoughts of men’s hearts was only evil continually [Note: Genesis 6:5.].” Nor let it be supposed that this was descriptive only of some more flagrant transgressors who lived at one particular age or place: for the Apostles themselves, previous to their conversion, were of this very character, as St. Paul most candidly confesses. Speaking of those “who walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in all the children of disobedience,” he says, “Among whom we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature children of wrath, even as others [Note: Ephesians 2:2-3.].” And again, “We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and Pleasures, living in malice and envy, hateful, and hating one another [Note: Titus 3:3.].”

    But, together with the Scripture, let me appeal to personal experience. What have been our own habits even from our youth? Have we delighted ourselves in God? Has it been the joy of our hearts to draw nigh to him in the exercise of prayer and praise? And have we sought after the communications of his grace and the testimonies of his love, as our supreme happiness? When the question has occurred to our minds, “Who will shew us any good?” has the reply of David instantly been made, “Lord, lift thou up the light of thy countenance upon us [Note: Psalms 4:6.]?” Must we not rather confess, that every vanity has been regarded by us with a deeper interest than our God, and every base lust been served in preference to him? Yes, we have, as the Scripture asserts, “worshipped and served the creature more than the Creator, who is blessed for evermore [Note: Romans 1:25.].” And if at any time we have been reproved for this, our heart has risen up against the will of God, in the very spirit of Pharaoh, when he said, “Who is the Lord, that I should obey his voice? I know not the Lord, neither will I let Israel go [Note: Exodus 5:2.].” And now I make my appeal to you. Is this overstated? If any think that it is, tell me who is there amongst us whose body has at all times been in perfect subjection to his soul, so as to render a prompt and uniform obedience to its holy motions? With whom has it not rather been in a constant state of rebellion against the soul; and in whom, unless he have been renewed by divine grace, does it not, with insatiable avidity, follow yet daily its own corrupt desires? It is true in all of us, though not exactly in the same way, that the body, which was ordained to serve, exercises a tyrannic sway over, the soul; and the soul, which was ordained to regulate all the motions of the body, is made a very pander to its corrupt appetites.

    Now then, agreeably to what I mentioned as the second point to be considered, I beg you to inquire with care, and to judge with candour, whether, whilst we are in such a state, Christ can receive us, and acknowledge us as his? I think it clear, that he cannot: for it would counteract all the purposes of God in the redemption of the world. If we trace up, as we must, the whole work of redemption to the eternal counsels of God, I ask, To what has he predestinated his people? Is it not that they should be “conformed to the image of his Son [Note: Romans 8:29.]?” To what has he chosen them? Is it not that they may be “holy and without blame before him in love [Note: Ephesians 1:4.]?” Yes: to no one soul amongst us shall salvation ever be vouchsafed, but “through sanctification of the Spirit,” as well as through “belief of the truth [Note: 2 Thessalonians 2:13.].” But how would these purposes be accomplished if men were saved with all their corruptions unmortified and unsubdued? Besides, it would defeat all the ends of our Saviour’s mission. “He came to destroy the works of the devil [Note: 1 John 3:8.];” to “redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works [Note: Titus 2:14.].” Even at the time of his conception in the womb, his name Jesus was given him as declarative of this very thing, that he should “save his people,” not in their sins, but from them [Note: Matthew 1:21.]. But he might as well have never come at all, if these ends are to be set aside, and mankind are to be saved without any respect to their moral character. Further, the office of the Holy Spirit, as a sanctifier, would be altogether frustrated and superseded: yea, and the whole word of of God would be invalidated and made void. God has declared, that “the unrighteous shall not inherit the kingdom of God [Note: 1 Corinthians 6:9.]:” and that “no unclean thing shall enter into his presence [Note: Revelation 21:27.].” But what truth would there be in these declarations, if an unrenewed man could stand with acceptance in the sight of God?

    But, in fact, an unregenerate man could not be happy in the presence of God, even if he were admitted to it. For, how could so corrupt a creature endure the presence of a holy God; and a creature so full of enmity against God, be happy in immediate communion with him? How could a person who has never found any pleasure in holy exercises, bear to spend an eternity in duties, for which he has no taste, no fitness, no capacity? He has no meetness for heaven. He would be altogether out of his element there: heaven would be no heaven to him, for want of the dispositions necessary for the enjoyment of it. If “two cannot walk together on earth, except they be agreed [Note: Amos 3:3.],” much less could the glorified saints and angels, all formed after the perfect image of their God, admit to their converse, and associate themselves with, those who bear upon their souls nothing but the image and deformity of Satan. St. Paul puts this in a very striking point of view, and appeals to us for the justness of his sentiments: “What fellowship,” says he, “hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel [Note: 2 Corinthians 6:14-15.]?”

    If then Christ will not make void the eternal purposes of his Father, and the ends of his own incarnation and death,—if he will not render nugatory the office of the Holy Spirit as the sanctifier of God’s elect,—and if he will not so dishonour himself as to number amongst his people those who have spent their whole lives in “treading under foot his blood, and doing despite to the Spirit of his grace [Note: Hebrews 10:29.]”—in a word, if he will not exalt to his glory those who have no taste, no capacity for the enjoyment of it,—I think it clear, that Christ neither will nor can acknowledge any people as his, till they have received an entire renovation of their nature, and a meetness for that glory to which he would exalt them.

    Let me not, however, be misunderstood. I am far from saying that our fallen nature renders us incapable of enjoying heaven, provided we be washed from our guilt in the blood of Christ, and be renewed by his Spirit in our inward man. On the contrary, not only will the Lord Jesus Christ, in that case, receive and acknowledge us as his, but “God the Father also will rejoice over us with joy, and rest in his love, and joy over us with singing [Note: Zephaniah 3:17.];” and both the Father and the Son will be eternally glorified in us. But this I say, that, till we are restored to the Divine image, the Lord Jesus can never have pleasure in us, nor can God the Father ever recognise us as his peculiar and redeemed people; for our Lord has repeatedly, and in the most authoritative manner, asserted, that, “Except we be born again, we cannot enter into the kingdom of heaven [Note: John 3:3.].” If ever we would belong to Christ, we must be so renewed, as to be made, if not in act, yet in desire and endeavour at least, “pure, as Christ himself is pure [Note: 1 John 3:3.],” and “perfect, as our Father which is in heaven is perfect [Note: Matthew 5:48.].”

    But here arises the question, By what power can this change be effected? And I answer, (as I undertook, in the third place, to shew,) it is by the Spirit of Christ alone that this change ever was, or ever can be, wrought.

    To imagine that this change is of necessity wrought in baptism, is a very fatal error. I presume not to say that God cannot accomplish it then as well as at any other time. Nor do I deny but that God does, on some occasions, make that ordinance the means of peculiar benefit to the soul. But the mere administration of the baptismal rite can no more sanctify a man, than the administration of the Lord’s supper can. And if a man at the Lord’s supper may, by receiving it amiss, “eat and drink his own damnation [Note: 1 Corinthians 11:29.];” so, by receiving baptism amiss, he may receive a curse rather than a blessing. This was actually the case with Simon Magus, who, though baptized by Philip the Evangelist, remained in the very “gall of bitterness, and the bond of iniquity [Note: Acts 8:23.].” There is, doubtless, (and I wish the avowal of it to be distinctly noticed,) a great change effected in baptism. But it is a change of state, and not of nature. By baptism a person is admitted into covenant with God, and obtains a title to all the blessings of the Christian covenant, exactly as a Jew by circumcision became entitled to all the blessings of the Jewish covenant. St. Paul says, “To them, as Israelites, (who have been admitted into covenant with God by circumcision,) to them “pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises [Note: Romans 9:4.].” But were they therefore renewed, and sanctified, and saved? Surely not: for the Apostle “appealed to God, that, notwithstanding their title to these blessings, he had “great heaviness and continual sorrow in his heart” on their account [Note: Romans 9:2.]. So then it is with those who have been baptized: they have a title to all the blessings of salvation; a title which, in an unbaptized state, they did not possess. But the actual possession of those blessings can only be obtained by the exercise of faith in Christ for the justification of their souls, and by the influence of the Holy Spirit for their restoration to the Divine image. To regard it in any other view, is to assimilate it to the extreme unction of the Papists, and to lead men into the most fatal error.

    If, then, we do not of necessity receive a new nature in baptism, when and how are we to receive it? Can we, by any efforts of our own, form it in ourselves? I answer, No. It is called in Scripture “a new creation [Note: 2 Corinthians 5:17.];” and a man can no more create himself anew, than he could create himself at first. If any think that he has within himself a power to renew himself after the Divine image, he has, within his own reach, the means of proving it to demonstration. Let him set about it, and accomplish it, and he will at once disprove every word which the Scripture speaks respecting this matter. Our Lord says, “Without me ye can do nothing [Note: John 15:5.];” and St. Paul says, that “God alone can give us either to will or to do any thing that is good [Note: Philippians 2:13.];” yea, that of ourselves “we are not sufficient even to think a good thought as of ourselves: our sufficiency for it must be of God [Note: 2 Corinthians 3:5.].” If any man think this not true, let him try it. I readily acknowledge, that a man may correct some outward vices, and practise some outward duties; but can he bring himself to hate every kind and degree of sin, and to lothe and abhor himself on account of his indwelling corruptions? Can he, without the Spirit’s influence, so “mortify the deeds of the body [Note: Romans 8:13.],” as no longer to live after the flesh? And can he sit loose to all the things of time and sense, and “set his affections” wholly and exclusively “on things above [Note: Colossians 3:2.]?” Can he, in a word, bring himself to love God supremely, and to delight himself truly in all holy exercises? Can he further so form his soul after the likeness of Christ, as, under the heaviest trials, to indulge no other tempers than those which he manifested, and willingly to lay down his life, as he did, and as every follower of Christ must be ready to do [Note: Luke 14:26.], for the honour and glory of his God? Let him do these things by any power of his own, and we will at once acknowledge the erroneousness of our present statement. But the more diligently the attempt be made, the more deeply will any man be convinced, that he must have the Spirit of Christ; and that, without the renovating influences of that Divine Agent, he can never become one of Christ’s peculiar and approved people. The Spirit of Christ must “open the eyes of our understanding [Note: Luke 24:45.].” The Spirit of Christ must “renew us in our inward man [Note: 2 Corinthians 4:16.].” The Spirit, of Christ alone can so reveal the Saviour to us, that, with any measure of true affiance, we should “call him Lord [Note: 1 Corinthians 12:3.].” No other power than his can ever assimilate us to the risen Saviour, enabling us to die unto sin, and to rise again unto righteousness [Note: Ephesians 1:17-21.]. Nothing, I say, but the mighty working of that power that raised Christ himself from the dead, can effect this change in us: and, consequently, the assertion in my text is clearly proved, “If any man have not the Spirit of Christ, he is none of his.”

    Let it then be borne in mind, that, as this is not a mere arbitrary appointment of the Deity, so neither is it an enthusiastic conceit. It is a decision of the Most High, arising out of the necessities of our nature, and proceeding from the boundless riches of his grace, which has made such an astonishing provision for us.
    I hope I may now consider this point as proved, and may henceforth assume it as an acknowledged truth, that the doctrine of the Holy Spirit’s influence is founded on the state and character of every living man. Indeed, if my statement upon this part of my subject have failed to carry conviction along with it, all that I shall have to bring forward in my two remaining discourses will appear destitute of any solid foundation, and unworthy of any serious attention. It is on this account that I have devoted one entire discourse to this part of my subject. I know whom I address, and that they will justly expect to see every step of my argument made clear and unquestionable. I have great and important truths to bring before you in my remaining discourses; and, if I shew you not to your satisfaction the foundation on which they stand, I cannot hope, or even wish, at any time, and least of all in these days of fanaticism and folly, that they should be favourably received by you. “I speak as unto wise men; and I call upon you to judge what I say [Note: 1 Corinthians 10:15.].” But I do hope that the words which I have delivered have carried conviction along with them. And if any doubt remain on the mind of a single individual, 1 call upon him to study well the state of his own soul before God. If any one of you think himself not so fallen as I have represented, let him examine well the Scriptures, and compare them with the whole of his past life. Or, if he think he can restore himself to God’s image by any power of his own, let it be seen that he can do so, and let him prove it by an actual appeal to fact. Or if, in the failure of these endeavours, he is disposed to maintain that he has no need of such a transformation of soul as I have spoken of, then let him inquire diligently, and see, whether there be not on God’s part an insurmountable obstacle to his admission into heaven in an unrenewed state; and also, whether, if admitted into those blissful mansions, there would not be on his part an insuperable impediment to his enjoyment of them; and whether that be not true, which our Lord declared to the obstinate and unbelieving Jews, “Whither I go, ye cannot come [Note: John 8:21.].”

    But none of you will ever be able to satisfy yourselves on any one of these points. If you could establish any one of them, you would set aside the authority of the inspired volume, and disprove at once the whole of Christianity. But if you acknowledge, as you must, the truth of our preceding statement, then set yourselves immediately to make a due improvement of all that you have heard. Beg of God, especially, that you may be impressed with a deep sense of your exceeding sinfulness, and of your need of the Holy Spirit’s influence to renovate your souls. And do not rest in a mere outward acknowledgment of your guilt and helplessness, but cry mightily to God, and “give him no rest [Note: Isaiah 62:7.]” till he bestow his Holy Spirit upon you. Nor harbour a thought of delaying this work to “a more convenient season [Note: Acts 24:25.]:” for, who can tell whether that more convenient season shall ever arrive? More especially now that Gods judgments are so visibly, and with such rapid strides, traversing the earth, and may, for aught we know be even already at our doors; who can tell, whether even a single day may be allowed you for repairing your present neglect, and for acquiring that renovation of soul which you so greatly need. Indeed, this is no time [Note: Nov. 13, 1831, when the cholera had actually begun to shew itself at Sunderland.] for any of us to delay our preparation for death and judgment. On the contrary, the very circumstance of the proximity of danger, should give tenfold energy to our endeavours; since, in the event of any sudden seizure, a consciousness of having experienced this change, would tend to tranquillize our minds, and, by disarming death of its terrors, to counteract the effect of disease itself, which would otherwise gather strength from the fears that were excited by it.

    I mean not, however, to be an alarmist on these matters: but on the matters of eternity I am an alarmist, even as the Apostle Paul was; and “knowing,” as he did, “the terrors of the Lord, I would persuade men [Note: 2 Corinthians 5:11.]:” yes, I would persuade every one amongst you, old and young, rich and poor, learned and unlearned, to “flee from the wrath to come [Note: Matthew 3:7.],” and to “lay hold on eternal life [Note: 1 Timothy 6:12.].” I ask every one here present, Is my text true, or is it not? If it be true, what is it less than madness to waste the time now afforded you for obtaining the gift of God’s Holy Spirit, and securing thereby the salvation of your souls? It will be too late to repent, when we are taken hence, or to “ask for even a drop of water to cool our tongues [Note: Luke 16:24.];” when now, if we would but cry to God, we might obtain “rivers of living water [Note: John 7:38.].” Were we but in earnest, no soul amongst us should be suffered to seek this gift in vain. Our blessed Lord has promised his Holy Spirit to us; yea, he has himself received this heavenly gift on purpose that he may bestow it upon us [Note: In Psalms 68:18. it is, “he received;” but in Ephesians 4:8. “he gave.” He received in order that he might give.]. But, however free his promises be, “he will be inquired of by us,” before he will perform them [Note: Ezekiel 36:37.]. The promise runs, “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you [Note: Matthew 7:7.].” Let us then, in dependence on this promise, entreat of God to give us, in the first place, his Holy Spirit as a “spirit of grace and supplication [Note: Zechariah 12:10.];” and then, in answer to our prayers, to “pour out his Spirit, even, as it were, in rivers and floods upon us [Note: Isaiah 44:3.];” that so there might be accomplished in us that good work, which it is the Spirit’s office to perform, by renovating our souls, and “causing us to walk in God’s statutes, and to keep his judgments, and do them [Note: Ezekiel 36:27.].” Then, having obtained this inestimable gift, let us be careful to improve it aright, never “resisting his holy motions [Note: Acts 7:51.],” lest we provoke God to “withdraw his Spirit from us [Note: Psalms 51:11.],” and with holy indignation to swear, that “his Spirit shall strive with us no more [Note: Genesis 6:3.];” and that “we shall never enter into his rest [Note: Hebrews 3:11.].”

    The most important parts of my subject must of necessity be deferred to the remaining opportunities of addressing you. This, which I may call only a prefatory part, I will conclude with that beautiful Collect of our Church, in which the whole that has been brought before you is thus briefly and piously expressed: “O God, forasmuch as without thee we are not able to please thee, grant that thy Holy Spirit may in all things direct and rule our hearts, through Jesus Christ our Lord. Amen [Note: Collect for Nineteenth Sunday after Trinity.].”

    DISCOURSE: 1865
    THE SPIRIT’S WORK IN UNBELIEVERS

    Romans 8:9. If any man have not the Spirit of Christ, he is none of his.

    IN our two preceding discourses, we touched on points necessary to be considered in order to a just apprehension of our subject; but they were rather of an introductory nature, than a direct unfolding of the subject itself. We now come to that which is of prime importance, and in which our present and eternal interests are most deeply involved, namely, the work which the Holy Spirit accomplishes in men, in order to their becoming the people and the property of Christ. And in our statements we will exercise all imaginable caution — not, on the one hand, to fall short of what the Scripture indispensably requires; nor, on the other hand, to strain any requirement of Scripture beyond what it plainly and incontrovertibly imports: for if, on the one hand, we are bound, at the peril of our souls, not to withhold any thing that can be profitable to you; so we are extremely anxious, on the other hand, not by carrying any part of our subject to excess, to “make sad the heart of any whom God would not have made sad [Note: Ezekiel 13:22.].”

    In prosecution of the plan before laid down, I now come to state,

    III.

    What the Holy Spirit will work in us in order to our being Christ’s. And here I shall comprehend the whole in those three acknowledged duties,— repentance, faith, and obedience. I say then, that, in order to bring us to Christ, the Holy Spirit will,— first, Convince us of sin; secondly, He will reveal Christ to us, as the appointed and only Saviour; and, thirdly, He will lead us to an unreserved surrender of ourselves to God, in a way of holy obedience.

    First,—He will convince us of sin. This is the first work of the Spirit in bringing us to Christ; and till this is accomplished, we neither are, nor can be, Christ’s. Of this work, there is not any real experience in the natural man. He may have, as we often see, a spirit of bondage; which appears from the apprehensions which men betray in the prospect of death and judgment: but as for any real humiliation, he has it not; nor can he form it in himself by any power of his own. It is only when Christ sends his Holy Spirit into our souls, that this great preparatory work is accomplished in us. It is that heavenly Agent alone, that can “take away from us the heart of stone, and give us an heart of flesh [Note: Ezekiel 11:19.].” Hence our blessed Lord has promised to send his Holy Spirit for this very end: “I will send the Comforter unto you; and when he is come, he will reprove the world of sin [Note: John 16:7-8.].”

    Now, the Holy Spirit will convince us, not of the mere existence of sin, for nobody can be ignorant of that; but of the extent and heinousness of our transgressions. In order to this, he will discover to us the spiritual import of the law. Whilst in a natural and unconverted state, we have little notion of the law, except as it appears in the mere letter. But the Holy Spirit will shew us, that it extends to every motion of the heart; that an angry wish is murder; and an impure look, adultery [Note: Matthew 5:21-22; Matthew 5:27-28.]; and an inordinate desire after any thing whatever, is a violation of the tenth commandment [Note: Romans 7:7.]. Thus he shews us that our sins, which to the generality appear only as the stars in a cloudy night, few, and at a great distance from each other, are, in reality, like the stars in the brightest hemisphere; or, rather, like the stars in the clearest night, viewed through a telescope of the largest power, when their numbers (the number of our sins) exceed all that we could ever have imagined; forming, as it were, one continuous mass through the whole space of our lives [Note: Psalms 40:12.]. The various aggravations of our sins are then, also, brought to light, and are revealed to us as the vilest ingratitude towards our heavenly Benefactor; the most injurious rebellion against our almighty Creator; and the most inconceivable folly, as destructive of our eternal welfare.

    We are apt, for the pacifying of our own minds, to balance our virtues against our faults. But the Holy Spirit, by applying the law to our consciences, and shewing us the extent of its demands, makes us to see that our brightest virtues are, in fact, but splendid sins, falling, as they do, infinitely short of that perfection which the law requires of us. Thus the Holy Spirit shews us, not only the depth of our guilt, but the awfulness of our desert; and that, if we die in an unpardoned state, we have nothing to expect at God’s hands, but wrath and fiery indignation.
    But, in addition to all this, there is one sin in particular of which the Holy Spirit will convince us, and which is especially referred to by our Lord,—the sin of unbelief. Our Lord says, “I will send the Comforter, to reprove the world of sin, became they believe not on me [Note: John 16:7-9.].” Now this is a sin of which the unconverted man makes no account. If he think of it at all, it is rather in extenuation than in aggravation of his other sins. He considers unbelief rather as his misfortune than his fault. He never once suspects that there is in him a corrupt bias, and an evil heart of unbelief; and that these are the main causes of his departing from the living God [Note: Hebrews 3:12.]. Nor is he at all aware that his unbelief owes its origin to the corruption of his heart, and not to any want of clearness in the things revealed.

    God has sent his only dear Son into the world, to reconcile sinners unto him, by his own obedience unto death. He has, also, given most abundant evidence of this, such as must of necessity convince any dispassionate and candid mind. And he invites all the children of men to accept of mercy in this his appointed way. The heathen, who have never heard of this merciful provision made for them, are not accountable for their neglect of it; but we, who have been instructed in the knowledge of Christ, and who profess to be followers of that Divine Saviour, have “made light of these things,” and are utterly inexcusable for not having inquired more fully into the mystery of redeeming love, and for having practically said, “We will not have this man to reign over us [Note: Luke 19:14.].” Now, when the Spirit of God brings this to our view, it appears the very summit of our guilt and folly; for, in fact, instead of requiting the Saviour’s love as we ought, with all imaginable gratitude and self-devotion, we have done nothing, throughout our whole lives, but “crucify to ourselves the Son of God afresh, and put him to an open shame [Note: Hebrews 6:6.].”

    Thus the Spirit of God brings to our view a sense of our guilt and danger. But this is not all. He breaks the heart, and humbles it in the dust, and makes us cry out, with the converts on the day of Pentecost, “Men and brethren, what shall we do [Note: Acts 2:37.]?” This effect is absolutely universal. There may be a difference in the degrees with which these feelings are produced in different people: but in quality, and effect, they are the same in all. In all do they produce that “broken and contrite spirit, which God will not despise [Note: Psalms 51:17.].”

    Now let not this work be mistaken. Where it exists, whether the person have been more or less moral, it discovers to the mind such a total alienation from God, such an entire want of the Divine image, and such an hateful depravity of heart, as makes a man to say, with the prophet, “Woe is me! I am undone [Note: Isaiah 6:5.]:” yea, and to exclaim with Job, “Behold I am vile; I repent and abhor myself in dust and ashes [Note: Job 40:4; Job 42:6.].” These may be thought to be merely particular instances, peculiar to some distinguished saints, and that they are not to be realized or expected amongst us. But the Prophet Ezekiel tells us, that all of us without exception must “lothe ourselves for our iniquities and abominations, and that not only before, but after, that God is pacified towards us [Note: Ezekiel 16:63; Ezekiel 36:31.].” This is the very state which our Lord describes, when he says, that “he came to seek and to save that which was lost [Note: Matthew 18:11.]:” and, till we know ourselves to be thus lost, we never shall come to Christ aright. We must feel ourselves, like Peter, actually sinking in the waves, and, under a sense of our perishing condition, must stretch out our hands, crying, “Save, Lord, or I perish [Note: Matthew 8:25.].”

    The next, the second work of the Holy Spirit is, to reveal the Lord Jesus to us as the appointed and only Saviour of the world. For this also a divine agency is wanted, as much as for the humbling of our souls before God. We may indeed acknowledge, that the Lord Jesus Christ is the appointed Saviour. We may even contend for it as an article of our creed, and write learned dissertations upon it; but all this is widely different from that kind of view which the Spirit of Christ gives to the believing soul. It is not as a speculative truth that the Holy Spirit brings this to the mind, but as a matter of indispensable importance to every soul of man; like that of pointing out the city of refuge to a man, who, hearing the pursuer of blood rapidly gaining ground upon him, feels that he must flee with all his might, if by any means he may attain the wished-for gate of safety, before the avenger shall have overtaken him.

    The Spirit of God, as our Lord himself has expressed it, “takes of the things that are Christ’s, and shews them to the inquiring soul.” He shews to us what Christ has done and suffered for a ruined world: that he has left “the bosom of his Father [Note: John 1:18.],” and assumed our nature, and “borne our sins in his own body on the tree [Note: 1 Peter 2:24.].” He shews us, that Christ is also a living Saviour, sitting at the right hand of God to complete in heaven the work which he began on earth; and that he is coming again in due season to receive us to himself, that where he is we may be also [Note: John 14:3.]. He shews us, that our blessed Lord has, in all this work, accomplished every thing that was either predicted concerning him in the prophecies, or shadowed forth in the Mosaic ritual. He shews us, that by that one offering of himself upon the cross, he has made an ample satisfaction “for the sins of the whole world [Note: 1 John 2:2.],” and effected a perfect reconciliation between God and man [Note: Colossians 1:20.], so that now God can be “just, and yet a Saviour [Note: Isaiah 45:21.];” yea, he may be “just, and yet a justifier of them that believe in Christ [Note: Romans 3:26.].” He shews us, that, “if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge our conscience from dead works to serve the living God [Note: Hebrews 9:13-14.].” Convincing us, I say, of these things, he assures us, that, if only we “live by faith on this Saviour,” and “receive out of his fulness” our daily “supplies of his Spirit” and grace, we have nothing to fear; for that work that is now begun in us, shall assuredly be carried on and perfected “until the day of Christ [Note: Philippians 1:6.].” From this time the sinner builds on “Christ as the only true foundation [Note: 1 Corinthians 3:11.],” and glories in him as “all his salvation and all his desire [Note: 2 Samuel 23:5.].” Even a full assurance of faith he is now enabled to exercise, under a full conviction that “there is no condemnation to them that are in Christ Jesus [Note: Romans 8:1.];” and that “all who believe in him are justified from all things [Note: Acts 13:39.].”

    A full assurance of hope, indeed, a true believer may want; but a full assurance of faith he must have, and should never lose. Faith, being founded simply on the truth of God, should never vary, under any circumstances whatever; but hope is founded partly on the promises of God, and partly on a consciousness that we are in that state to which the promises are made, and, therefore, it may vary, yea, and should vary, according to the progress we have made in the divine life, and the meetness we have attained for the heavenly inheritance. Faith is a duty, and can never be too strong; hope is a privilege, and should rise or fall according to circumstances. The want of an assured faith is sin: the want of an assured hope may indeed argue a low, or even a sinful, state; but it is in itself rather a duty than a sin, provided we are not in a state that warrants such a hope. Strong faith will, doubtless, for the most part, generate a lively hope, and render it as influential for our safety, as it is conducive to our comfort. Hope is, in fact, the daughter of faith; and, when grown to maturity, will perform the same offices as faith, “purifying the heart after the Saviour’s image [Note: Acts 9:15. with 1 John 5:3.],” and “saving the soul,” both with a present and an everlasting salvation [Note: Romans 8:24.]. This distinction between faith and hope is necessary for our comfort, and should be particularly borne in mind by those who minister in holy things; for many, from confounding the two, are adverse to the doctrine of a full assurance of faith; whilst many, from the very same cause, are induced to write bitter things against themselves without any just occasion for their disquietude, apprehending that their weakness of hope argues, of necessity, a want of faith. But a person may have strong faith, whilst yet he is very far from an assured hope. The Canaanitish woman, who was repeatedly rejected by our Lord as an unfit person to enjoy the blessing which she solicited,—(“I am not sent but to the lost sheep of the house of Israel [Note: Matthew 15:24.];” “I cannot take the children’s bread, and cast it unto dogs [Note: Matthew 15:26.],”)—shewed, by her persevering importunity, that her faith in Christ was strong; and, therefore, our Lord commended her, saying, “O woman, great is thy faith: be it unto thee even as thou wilt [Note: Matthew 15:28.].” This, then, I have spoken, lest any, because they have not an assured hope, should think themselves destitute of a saving faith. If our faith in Christ be simple and entire, “we shall be saved by him with an everlasting-salvation [Note: Isaiah 45:17.].”

    If it be thought this knowledge of Christ is attainable by any human efforts, let the Apostle’s declaration be borne in mind: “By grace ye are saved, through faith; and that not of yourselves: it is the gift of God [Note: Ephesians 2:8.].” And he elsewhere tells us, that “it is given to us to believe in Christ [Note: Philippians 1:29.].” It was “by the Spirit of wisdom and revelation that any of old attained the knowledge of Christ [Note: Ephesians 1:17.]:” and it is by the same divine Teacher that we must all be brought to him at this time; as it is said,—“All thy children shall be taught of God [Note: John 6:45.]:” and again, “No man can come unto me, except the Father, who hath sent me, draw him [Note: John 6:44.].”

    But I observed, that the Spirit of Christ yet further (in the third place) enables the believer to devote himself wholly and unreservedly to God. This is as necessary as either of the former. In fact, without this, where it can be effected, the others, even if they could exist, would be of no saving benefit to the soul. An entire surrender of the soul to God is that for which the graces of penitence and faith are given. But this also is the work of the Spirit, and can never be wrought by any finite power. The man now possesses “a divine nature [Note: 2 Peter 1:4.],” totally distinct from that which he brought into the world with him. He is altogether “a new creature [Note: Galatians 6:15.];” made so by him who created him at first, and “breathed into him a living soul [Note: Genesis 2:7.].” And can there be any doubt by whom this change is wrought? Let the Apostle’s testimony determine this point: “We are God’s workmanship, created in Christ Jesus [Note: Ephesians 2:10.].” And again, “He that hath wrought us for the self-same thing is God; who also hath given unto us the earnest of the Spirit [Note: 2 Corinthians 5:5.].”

    I have said that the Spirit of God makes known to the believing soul the mercies of God in Christ Jesus; and by this manifestation of God’s love, he constrains the believer to “give himself up, a living sacrifice to God [Note: Romans 12:1.];” and, from a consciousness, that “he has been bought with a price, to glorify God with his body and his spirit, which are his [Note: 1 Corinthians 6:20.].” From this time, the man enters on a new course, mortifying the whole body of sin, and crucifying all his corrupt affections; as it is written, “They that are Christ’s, have crucified the flesh, with the affections and lusts [Note: Galatians 5:24.].” From this time, also, all the fruits of the Spirit are brought forth by him, and he progressively abounds in all the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God [Note: Philippians 1:11.].” Holiness, in all its branches, is now the chief desire and delight of his soul. “By walking in the Spirit, he is kept from any desire to fulfil the lusts of the flesh [Note: Galatians 5:16.].” “He can no longer commit sin, as he once did, because he is born of God [Note: 1 John 3:9.].” Were it possible, he would become “holy, as God himself is holy [Note: Leviticus 19:2.].” His continual prayer is, that “the God of peace would sanctify him wholly; and that his whole body, soul, and spirit, may be preserved blameless unto God’s heavenly kingdom [Note: 1 Thessalonians 5:23.].” As for the world, and all its vanities, he is crucified to it “by the cross of Christ; and the world, even in all its most attractive graces, is as a crucified object to him [Note: Galatians 6:14.].” The relation between him and the world, like the tie of a departed relative, is dissolved [Note: Romans 7:4.]; and though in the world, “he is no more of the world, than Christ himself was of the world [Note: John 17:16.].” To walk before God, and with God, and to “maintain continual fellowship with the Father and the Son [Note: 1 John 1:3.],” is now his one ambition, his one pursuit. And it is only in proportion as he has attained this change, that he has any evidence that he belongs to Christ. In this way, allowing only for circumstantial varieties in different cases, the Holy Spirit completes in men the three different works which I mentioned, as necessary in order to our becoming Christ’s.

    I know that there are some who would call this a legal statement. But I have no hesitation in saying, that it is the statement which is found in every page of the inspired volume; and that no part of it can, by any means, be dispensed with. If we be not penitent, we can never come to Christ aright; if we rely on any thing but his meritorious blood and righteousness, we can never be accepted of him; and, if we yield not ourselves up to him in a way of holy obedience, he will never acknowledge us as his. The same Scripture which says, “Except ye repent, ye shall all perish [Note: Luke 13:5.],” says also, “He that believeth not the Son, shall not see life; but the wrath of God abideth on him [Note: John 3:36.];” and still further adds, “Without holiness, no man shall see the Lord [Note: Hebrews 12:14.].” Now no true Disciple of Christ would wish any one of these demands to be waved, or softened down in any respect. He would most gladly comply with them all. He would assign no measure to his penitence, no bounds to his faith, no limits to his obedience. In actual attainment, it is true, he has many defects, and much that affords him occasion for grief and shame: but, in heart and mind, he is like-minded with God; and he can appeal to God, that he would regard a perfect conformity to his revealed will as a very heaven upon earth.

    Now comes the question which it behoves every one of us to put to himself with all sincerity; What evidence have I that I am Christ’s? Has the Spirit of Christ actually wrought these things in me? Does my conscience bear me witness that I am deeply penitent before God: and that not merely on account of some flagrant transgression which I may have committed, but for the indwelling corruptions of my heart, and for the defectiveness of my very best duties? Do I take the law as my rule of judgment, and feel that I have need, in reference to every one of the commandments, to pray from my inmost soul, “Lord, have mercy upon me for my past violations of this law, and incline my rebellious heart to keep it in future?” Can I also appeal to God that I do flee to Christ for refuge, renouncing utterly every other ground of hope, and “determining to know nothing, and rely on nothing, for my acceptance with God, but Jesus Christ and him crucified [Note: 1 Corinthians 2:2.]?” Do I look with a holy jealousy and indignation on every thing that would divide with him the honour of my salvation; and is this the most rooted and habitual sentiment of my heart, “God forbid that I should glory save in the cross of our Lord Jesus Christ [Note: Galatians 6:14.]?” Further, does “the love of Christ constrain me to live, not to myself, but to Him who died for me and rose again [Note: 2 Corinthians 5:14-15.];” and does my whole walk, both in public and private, bear witness for me, that I live only for God and for eternity; and that all my other pursuits, of whatsoever kind they be, are subordinated to this, and made subservient to it? Let it be remembered, I am not now asking whether we do these things perfectly; but whether we do them sincerely and habitually; and whether every deviation from this heavenly course be a source of grief and shame to us; yea, whether we are “labouring after perfection [Note: 2 Corinthians 13:9.],” though we know we are not able to attain it? Moreover, is all this manifest to those around us, and especially to those who are most conversant with us in our daily walk? Do they see, and can they testify in our behalf, that this is indeed the constant habit of our minds, and the uniform tenour of our life? Do they see a marked difference between us and the world around us; and that we are, in fact, “lights in a dark world, holding forth in our conversation the word of life [Note: Philippians 2:16.];” and proving to every beholder the truth of our profession by the consistency of our conduct? Let us not put away from us these searching inquiries; let us not turn away from them as though this change were unattainable, or as though we could be saved without it. Let us remember what is at issue, and how deeply we are interested in it. I want to know whether I am Christ’s; I want to know whether, if I were to die this day, Christ would acknowledge me as his; or whether I have not reason rather to fear, that he would say to me, “Depart from me; I never knew you [Note: Matthew 7:23.].”

    I am aware that some will endeavour to evade these things, by saying that we require too much. Then I demand, which of these things can be dispensed with? Can repentance? Can faith? Can obedience? There is not a person here who does not know, that not one of these things can be neglected, but to the certain destruction of our souls. Again, I ask, which of these things can be wrought in us by our own power; or for which of them is not the operation of the Holy Spirit necessary? If repentance can be wrought effectually in you by any power of your own, prove it.—If faith in Christ can, prove it.—If obedience to his commandments can, prove it. But be careful not to mistake the shadow for the substance. Think not that the saying that you possess these things, or that you intend hereafter to attain them, will suffice. You must possess them; you must possess them in reality; you must possess them now, if you would have any scriptural evidence that you are Christ’s, or any well-founded hope of dwelling with Christ in the eternal world. I charge you before God that you examine, every one of you, your present state, and that you defer not any longer the attainment of the things on which your everlasting salvation depends. Think, I pray yon, if ye are not Christ’s, whose are ye? Fearful thought! I pray God that no one amongst you may ever have to learn this by bitter experience; but that all of you may, from this moment, lay it to heart, and improve, whilst yet ye may, this day of your salvation! I tremble, lest in any of you this day of grace be terminated by death; and, when ye are vainly hoping for acceptance with Christ as his peculiar people, Satan should lay claim to you as his vassals, and possess you for ever, sad trophies of his victorious power, and wretched monuments of his malignant sway.

    And now, in conclusion, may God send down his Holy Spirit upon you all “to bear testimony to the word of his grace [Note: Acts 14:3.],” which has been delivered to you, and render it “the power of God to the salvation of your souls [Note: Romans 1:16.]!” Amen and Amen.

    DISCOURSE: 1866
    THE SPIRIT’S WORK IN BELIEVERS

    Romans 8:9. If any man have not the Spirit of Christ, he is none of his.

    IN entering on this closing part of our subject, I feel peculiar difficulty, not from any want of scriptural and incontrovertible materials, but from the very nature of those materials which, being wholly of an experimental nature, can only commend themselves to those who, by actual experience, are qualified to judge of them. There are, as we all know, different kinds of life—vegetable, animal, and rational—each rising above the other, and each, in its order, evincing a manifest superiority above that which is below it. But there is a fourth kind of life, of which the Scripture speaks; viz. a spiritual life, which rises as far above the rest, as any one of them does above another. All have their proper powers, which, however, they cannot exceed. The vegetable life has productiveness, but no consciousness nor activity. The animal life has feeling, but no perception of the deductions of reason. The rational life apprehends moral truth; but forms no just conception of things which are spiritual. The spiritual life is exercised on things that are matters of pure revelation, which reason is not of itself able to apprehend.
    But I wish to guard against a common misapprehension respecting this spiritual life. It is by no means correct to speak of it as constituting a new sense; for then it would be a man’s misfortune only, and not his fault, if he did not possess it. But it is correct to say, that the spiritual man has a spiritual perception, which the natural man does not possess. The merely rational man has a film before his eyes; he views things through the medium of sense, and not of faith; and the medium through which he looks at objects, distorts them, if it do not altogether hide them from his sight. But in the spiritual man, the Holy Spirit, as “eye-salve,” clears away the film [Note: Revelation 3:18.], and enables him to discern things as they really are. Faith also assists him, by bringing remote objects with greater clearness to his mind. The power of the telescope to bring to our view things that are invisible to the naked eye, is well known. Now this is the office and effect of faith, which enables us, if I may so speak, to behold both God himself, and the hidden mysteries of God [Note: Hebrews 11:27.], and to obtain a clear perception of things which are altogether beyond the reach of the eye of sense. Hence it appears that the merely rational man labours under a twofold disadvantage in comparison of the spiritual man: he looks through a dense medium of sense, which distorts, or altogether conceals, the objects before him; and he wants that peculiar glass of faith, which would present them truly, and bring them, if I may so say, directly upon the retina of his mind. This is what St. John means, when he says, “The light shineth in darkness, and the darkness comprehendeth it not [Note: John 1:5.];” and this is, in very explicit terms, declared by St. Paul to be a matter of universal experience [Note: 1 Corinthians 2:14-16.]. “The natural man (whoever he may be) receiveth not the things of the Spirit of God: for they are foolishness unto him (being seen by him only in a distorted view): neither can he know them, because they are spiritually discerned (and he wants that spiritual perception, whereby alone he can truly apprehend them). But he that is spiritual, judgeth all things (having a clear and just perception of them); yet he himself is judged of no man (for it were a downright absurdity for a blind man to sit in judgment on one who sees); For who (i.e. what merely natural man) hath known the mind of the Lord, that he should instruct him (the spiritual man)? But we (we who are spiritual) have the mind of Christ” (and are, therefore, able to judge both ourselves and others).

    But whilst, in order to guard against misapprehension, I speak thus, I well know that there are many, very many, in the midst of us, who can form the most accurate judgment of all we say, and who, if not in relation to every word, will yet, as a whole, set their seal to the truth of it; and, therefore, I hesitate not to lay before you what I verily believe to be in perfect accordance with God’s revealed will, though on a subject so recondite and mysterious.

    I am not, however, without a consciousness, and with deep grief I utter it, that, under a profession of bringing forth only scriptural truth, some give vent to the veriest absurdities, talking about dreams and visions, and arrogating to themselves I know not what claims of preternatural endowments. But against all such fancies and conceits I would enter my most solemn protest. The truth of God, though elevated above reason, is in perfect accordance with reason; and by its reasonableness as a part of divine revelation would I wish every word that I utter to be tried. I ask nothing more than this; that as God, of his own sovereign will and pleasure, bestows on some greater natural gifts than on others, so he may act in reference to spiritual gifts: and that, as all our natural faculties are called forth into action by things visible, our hopes and fears, and joys and sorrows, being excited by them according to the interest we have in them, so our spiritual faculties may be called into action by things invisible, even by all the wonders of redeeming love, according as the blessings of redemption are manifested to the soul, and our interest in them is made the one subject of our present and prospective happiness.

    Having premised thus much, I now come to shew, in the fourth and last place,

    IV.

    What the Holy Spirit will work in us when we are Christ’s. We must never forget that the Holy Spirit unites with the Lord Jesus Christ in the whole of his mediatorial office, though each sustains and executes in a more appropriate way that part which has been assigned him by the Father: and, if any of us be “washed, and justified, and sanctified, it is in the name of the Lord Jesus, and by the Spirit of our God [Note: 1 Corinthians 6:11.].” But it is the Spirit’s office to which I must confine myself: and whilst I address myself to this arduous and momentous subject, may the Lord Jesus Christ himself “be with us,” as he has promised [Note: Matthew 28:20.], and “baptize us with the Holy Ghost and with fire [Note: Matthew 3:11.],” to consume the dross that is within us [Note: Isaiah 4:4.], and to kindle in our hearts an inextinguishable flame of love towards his blessed name!

    The Holy Spirit then will perform in us the offices of a Teacher, a Sanctifier, and a Comforter.

    Let us view him first as a Teacher.

    The young convert knows little beyond “the first principles of the oracles of God [Note: Hebrews 5:12.].” He is like a person just landed on a newly-discovered country, the beauty and riches of which he has yet to learn. But the Holy Spirit of Christ will open things to us, even as the Lord Jesus himself did when on earth to his Disciples, gradually, as we are able to bear them; and with increased knowledge, he will give us “senses proportionably exercised to discern good and evil [Note: Hebrews 5:14.],” and thus will “lead us on to perfection [Note: Hebrews 6:1.].” The fundamental doctrine of salvation by faith is known by us when we first come to Christ. But there is much which as yet is very indistinctly seen. For instance, the nature and difficulty of the Christian warfare is yet but very partially discovered. The deceitfulness and desperate wickedness of the human heart is but little known; (in fact, who but God can know it to its full extent [Note: Jeremiah 17:9.]) “the deceitfulness of sin [Note: Hebrews 3:13.]” also is by no means clearly discerned. As for “the devices of Satan [Note: 2 Corinthians 2:11.],” the young believer is still “ignorant of them” to a great extent; and of “the wiles” whereby that subtle adversary deludes the souls of men, he has scarcely any conception [Note: Ephesians 6:11.]. Little does he imagine what power that old serpent has to “beguile the minds of the simple [Note: Romans 16:18.],” and “to corrupt them, even as he deceived our mother Eve, from the simplicity that is in Christ [Note: 2 Corinthians 11:3.].” Armour is provided for him against that great enemy of souls [Note: Ephesians 6:13.]; but he knows not yet how to use it, so as to defeat him, who is but too justly called Apollyon [Note: Revelation 9:11.].” He has in his hand “the word, which is the sword of the Spirit [Note: Ephesians 6:17.];” but he knows not how to use it with effect: “he is unskilful in the word of righteousness [Note: Hebrews 5:13.].” It is not till after many conflicts that he learns, what are the parts on which he is most open to assault, what are the stratagems whereby that wily adversary most successfully ensnares him, and what are the means by which he is to ensure the victory over all his assailants. In the spiritual warfare, as in that which is temporal, experience can be gained only by active service. There is however this difference between them: in temporal warfare, proficiency is the result of human ingenuity; whereas, in the spiritual warfare, it is the Spirit of God alone that can inspire us with the knowledge and address, whereby we are to vanquish the legions of spirits that are combined against us [Note: Ephesians 6:17-18.].

    But, further, the Holy Spirit will also discover to us the fulness and excellency of the Gospel salvation. The plan of salvation is, as I have already acknowledged, understood by the veriest babe in Christ. But the excellency of it will be more and more deloped to him, till, from the obscurity of the morning dawn, he attains the fuller light of the meridian sun; according as it is written by the prophet; “Then shall we know, if we follow on to know the Lord: his goings forth are prepared as the morning [Note: Hosea 6:3.];” and as Solomon also has assured us, “The path of the just is as the shining light, which shineth more and more unto the perfect day [Note: Proverbs 4:18.].” The young Christian knows little of that covenant to which all our salvation must ultimately be traced; the covenant entered into between the Father and the Son for the redemption of our fallen race; the covenant, wherein Christ, on the one part, undertook to stand in our place and stead, and to endure, in his own person, the penalty which he had incurred; and the Father, on the other part, both gave unto him a chosen people [Note: John 17:2; John 17:6; John 17:9; John 17:11-12; John 17:24.], and engaged to accept them as righteous, on account of what he should do and suffer for them. “This covenant is ordered in all things, and sure:” and the blessings of it are all treasured up for us in Christ, our great head and representative [Note: Colossians 2:9.], and are thus secured to us for ever: as it is written, “Our life is hid with Christ in God: and therefore, when Christ, who is our life, shall appear, we also shall appear with him in glory [Note: Colossians 3:3-4.]. These blessings, too, are to be received from him [Note: John 1:16.] simply “through the exercise of faith, that thus they may be sure to all the seed [Note: Romans 4:16.];” for no human being could ever have hoped to possess them, if they had been committed to any other depository, or if the attainment of them had been suspended on the strength and fidelity of man.

    To unfold these things to the soul is the Holy Spirit’s office. For this end he is given to us as “an unction that shall abide with us,” and that shall, to a certain degree, by the clearness of his communications, supersede the necessity for human instruction [Note: 1 John 2:27.]; and, being given to us for this end, he enables the believer gradually to dive more and more deeply into this mystery, which the human eye cannot penetrate, at least not so penetrate as to behold its excellency [Note: Ephesians 1:17-18.]. These are among “the deep things of God, which the Spirit alone searches,” even the things which eye hath not seen, nor ear heard, nor heart conceived, but which are revealed to the soul by the Spirit of God [Note: 1 Corinthians 2:9-10.], and can be known in no other way [Note: 1 Corinthians 2:11-12.]. True, these things are written plainly in the inspired volume, even as the figures are engraven with the utmost possible plainness on the sun-dial: but both in the one case, and in the other, are they written in vain, till light is vouchsafed from heaven to shine upon them: then only does the gnomon perform its office in the one; and then only is the end answered for the illumination of the soul in the other. Till that take place, “the natural man, how learned soever he be in other respects, will never discern aright the things of the Spirit of God: they will be no better than foolishness unto him.”

    The believer, thus taught of God, has a knowledge of the Deity, of which he had scarcely the slightest notion before. What astonishing views has he of the wisdom of God in devising such a plan, whereby God’s own justice might be duly satisfied, and his mercy flow down to man in perfect consistency with all his other attributes! When he contemplates the goodness of God, thus exercised; the holiness of God, thus honoured; and the truth of God, thus kept inviolate; and all the perfections of God, thus harmonizing and glorified; and all this for him; he is perfectly astounded; he knows not how to believe it; it seems to him all as “a mere parable [Note: Ezekiel 20:49.].” But seeing how suited all this is to his necessities, and how sufficient for his wants, and that, in any other way than this, he could find no more ground of hope for himself than for the fallen angels, he is forced to believe it; he sees that it is revealed in the Bible as with a sun-beam, and established by evidence that admits not of the slightest doubt; and when he sees further, that it has a transforming efficacy upon all who receive it, he is constrained to receive it as the very truth of God, and to say, “Lord, to whom else shall we go? Thou, even thou only, hast the words of eternal life;” and “we believe and are sure, that thou art that Christ, the Son of the living God [Note: John 6:68-69.].”

    I merely give these things as samples only of what the Holy Spirit will effect in the believing soul as a Teacher; for the same powerful agency is extended to every part of divine truth, and every part, also, of Christian experience, seeing that he is expressly promised to “guide us into all truth [Note: John 16:13.],” that so, by his effectual teaching, “we may know all things [Note: 1 John 2:20.].”

    But we will next consider his operations, under the office of a Sanctifier. In this view we speak of him in our catechism, as “sanctifying the elect people of God.” In fact, all that he does as a Teacher, is in order to his work as a Sanctifier. Does he “reveal Christ in us,” so as to give us brighter views of his person, and a more comprehensive knowledge of his work and offices? it is, that “we, beholding as in a glass the glory of the Lord, may be changed into the same image from glory to glory, even as by the Spirit of the Lord [Note: 2 Corinthians 3:18.].” Does he further enable us to “comprehend the breadth and length, and depth and height, and to know with progressive clearness and certainty the love of Christ which passeth knowledge? it is, that we may be thereby “filled with all the fulness of God [Note: Ephesians 3:18-19.].” With increasing knowledge he gives an increase of spiritual perception; and with that perception, a spiritual appetite; and with that appetite, a spiritual attainment; and this continues to advance, till “the soul with all its powers is brought into captivity to the obedience of Christ [Note: 2 Corinthians 10:5.].” I think the whole process, though above the conception of the highest archangel, may, for all practical purposes, be brought down to the apprehension of a child. Our blessed Lord compares it to the wind, which is mighty in operation, but visible only in its effects. “It blows when and where it listeth, but we cannot tell either whence it comes, or whither it goes [Note: John 3:8.];” yet of its agency we have no doubt whatever. The veriest child acknowledges it, whilst the wisest philosopher is unable adequately to explain it. The magnet would furnish us with a similar illustration of this truth; for its influence, if not rendered visible by actual experience, would not be credited. But there is another natural process which will give us a fuller, and, perhaps I may say, a more distinct, apprehension of this mysterious subject. A river flowing from its source in one current to the ocean, may serve to shew us the natural man, with all his faculties, both of body and mind, departing from God, and proceeding with fatal indifference and perseverance, till he is finally lost in that abyss from whence there is no return. But, within a certain distance from the sea, we may behold that same river arrested in its course by the tide, and returning with equal rapidity towards its fountain-head: and in that we may behold the sinner returning to his God. Even from the partial back-currents which are occasioned by local obstacles, we may behold the parallel yet more strikingly illustrated: for in either case, these may serve to shew, that, as in man’s departure from God there are some risings of compunction, and some little, though ineffectual, restraints, from the remonstrances of an accusing conscience; so, in the believer’s return to God, there are some remnants of corruption, which betray a want of that completeness of soul, which he will enjoy in a better world. But the point particularly to be noticed is, How is this change effected? How is it effected in the river? Is it through the power and instrumentality of man? No: it is by the invisible, but powerful, attraction of the moon. The operation of the moon is not seen but in its effects: yet it is not on that account denied: the effects are unquestionable; nor can they reasonably be traced to any other cause; at all events they cannot in the smallest possible degree be ascribed to man. And how is the change effected upon the souls of men? It is the Holy Spirit who operates upon them to bring them back to God. True, his operations are not seen, except in the effects produced by them: but those effects infinitely exceed all human power: and in the unerring word of God they are ascribed to the Holy Spirit, whose peculiar office it is, not only to regenerate us at first, but progressively to form us after the Divine image, and to render us meet for our heavenly inheritance [Note: Titus 3:3; Titus 3:5.]. That there are defects in the best of men is certain; but that only makes the analogy more complete. There are, and will be, intervening obstacles, that will, at some times, and under peculiar circumstances, interfere with the believer’s progress [Note: Romans 7:18-19.]: but these do not interrupt his general course, or give any just cause for questioning the influence under which he moves [Note: Romans 7:21-24.]. His habitual “walk is, not after the flesh, but after the Spirit [Note: Romans 8:1; Romans 8:5.].” We have said, that the work is progressive. He goes from grace to grace [Note: 2 Peter 3:18.], from victory to victory, “growing up into Christ in all things, till he arrive at the measure of the stature of the fulness of Christ [Note: Ephesians 4:7; Ephesians 4:13.].” At first he is represented in the Scriptures as “a child, then as a young man, and then as a father [Note: 1 John 2:12-14.]:” and the work in his soul is compared to the corn, which appears first in “the blade, then in the ear, and then as the full corn in the ear [Note: Mark 4:28.].” These very comparisons shew, that the believer is not at first all that he will be at a future period: his heart will be more and more weaned from earthly things, and with more and more intensity be fixed on things above, till he is altogether “changed into the image of his God in righteousness and true holiness [Note: Ephesians 4:24.].” This advance towards maturity will be more or less visible to all around him. There will be in him more solidity, more uniformity, more consistency. His principles will be more and more commended to all around him by their efficacy to “beautify his soul [Note: Psalms 149:4.],” and to adorn his life [Note: 1 Peter 3:3-4.]. In a word, he will be renewed, not in his mind only, but “in the spirit of his mind [Note: Ephesians 4:23.],” and will become “an epistle of Christ known and read of all men,” an epistle not “written by any human hand, but by the Spirit of the living God [Note: 2 Corinthians 3:2-3.].” He will be in himself, and will constrain all who know him to acknowledge that he is, what the Scriptures emphatically call, “A man of God [Note: 2 Timothy 3:17.].”

    And what is the result of all this? What, but that in and by the whole of this work, the Holy Spirit performs the office of a Comforter? Under this character, “the world know him not, neither can receive him: but believers do know him; for he dwelleth with them, and shall be in them [Note: John 14:16-17.]” throughout the whole of their earthly pilgrimage. Even at their first coming to Christ, the Holy Spirit, in some measure, dischargeth this office, speaking peace to their troubled consciences, and enabling them to rejoice in their unseen, but beloved Saviour [Note: 1 Peter 1:8.]. This was eminently conspicuous on the day of Pentecost, when the whole multitude of believers, who had just before been filled with terror, “ate their bread with gladness and singleness of heart, blessing and praising God [Note: Acts 2:46.].” But through the whole course of their future life, he carries on this work, revealing Christ more and more clearly to them, and applying the promises with sweet assurance to their souls. Hence the word so applied is said to “work by the power of the Spirit of God [Note: Romans 15:19.],” and to “come to men, not in word only, but also in power, and in the Holy Ghost, and in much assurance [Note: 1 Thessalonians 1:5.];” and the Holy Ghost himself is called “the Holy Spirit of promise [Note: Ephesians 1:13.],” because in this way he makes use of the promises for their good. Thus he performs the office of a Comforter towards Christ’s redeemed people: he gives them near “access to God” in prayer [Note: Ephesians 2:18.]; and in their supplications “helps their infirmities [Note: Romans 8:26 and Jude, ver. 20.],” and “makes intercession for them, and in them, according to the will of God [Note: Romans 8:27.].” He is in them a Spirit of adoption, enabling them to go to God with confidence, crying, Abba, Father [Note: Romans 8:15.]; and, “shedding abroad God’s love in their hearts [Note: Romans 5:5.],” he “witnesses with their spirits, that they are children of God [Note: Romans 8:16.].” In this way, also, he establishes them in Christ [Note: 2 Corinthians 1:21.], and “seals them unto the day of redemption [Note: 2 Corinthians 1:22. with Ephesians 1:17.],” and “is within them an earnest of their heavenly inheritance [Note: Ephesians 1:14].” “An earnest” is a part of a payment, and a pledge of the remainder; and such is the Holy Spirit in the believer’s soul, giving him already, in possession, a measure of the heavenly felicity, and assuring to him, in due season, the full and everlasting possession of it. In a season of affliction especially do the communications of his grace abound. We read of those who “received the word with much affliction, and joy of the Holy Ghost [Note: 1 Thessalonians 1:6.];” and “in proportion as any person’s afflictions abound, the Holy Ghost will make his consolations to abound” with still greater and more transcendent efficacy [Note: 2 Corinthians 1:5.].

    It is worthy, however, of observation, that the comforts which he administers at an earlier, and at a more advanced period, are, for the most part, widely different; the one being rather of a tumultuous nature, the other more serene; the one more transient, the other more abiding; the one elevating the spirits of a man on account of the good that has accrued to him; the other humbling and abasing his soul, on account of his great unworthiness: the one is a fire recently kindled, in which there is a considerable mixture of flame and smoke; the other like a fire that has become bright and solid, and burns with an unobtrusive, but mighty, efficacy. In confirmation of what I have said, I need only add, that this is the very description which God himself has given us of his kingdom: that it “consists not in externals of any kind, but in righteousness, and peace, and joy in the Holy Ghost [Note: Romans 14:17.].”

    And now, will any one say that these blessings were peculiar to the apostolic age, and are not to be expected by us? What then is the meaning of that interrogation, which St. Paul addressed to the whole Corinthian Church, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you [Note: 1 Corinthians 3:16-17.]?” And, again, “Know ye not your ownselves, how that Jesus Christ is in you, except ye be reprobates [Note: 2 Corinthians 13:5.]?” Hence it is evident, that this is a truth, of which we must not only have the actual experience, but a consciousness also, that it is realized in us: and the man who questions it as a matter of Christian experience, has yet to learn the very first principles of the Christian faith: for even to the murderers of our Lord did St. Peter on the day of Pentecost announce, that this blessing should be theirs; and that too even to their latest posterity: “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost: for the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call [Note: Acts 2:38-39.].” In fact, this is the promise which was originally made to Abraham for himself and all his believing posterity, whether of the Jewish or Gentile world, even “the promise of the Spirit through faith [Note: Galatians 3:14.].”

    This objection therefore being set aside, I confidently ask whether I have carried any one of these matters to excess, either requiring more than the Scriptures require, or promising more than the Scriptures promise? I can truly say, that I have exercised all possible caution on this head. I know and lament, that there are crude and enthusiastic conceits entertained by some, who would have us believe that they are actuated by certain divine impulses, irrespective of the word as the medium of conveying them, and in despite of the vanity and folly which they themselves betray as their invariable result. But I trust, that not one word that I have spoken can be thought to have countenanced any such conceits as these. The written word is the medium by which the Spirit works, and the standard by which his agency must be tried: and, if his operations do not produce holiness, as well as light and comfort, they are no better than a delusion, a desperate and a fatal delusion. The offices of the Holy Spirit cannot be separated from each other. He is a Teacher, a Sanctifier, and a Comforter: and I advisedly place the office of a Sanctifier between the other two, because it is equally connected both with that which precedes, and with that which follows;—with that which precedes, as the end for which divine teaching is administered, and with that which follows, as that without which no true comfort can possibly exist. I entreat, then, that you will all look for the gift of the Holy Spirit, to impart to you these blessings: and, I declare before God, that no one of you will ever behold the face of God in peace, if you do not both desire and obtain the Holy Spirit for these ends. The word of God is immutable; “If any man have not the Spirit of Christ, he is none of his.”
    If any be disposed to deride the sacred influences of the Spirit, imputing to Satan, as it were, what is wrought by the Holy Ghost, let them beware of the sin against the Holy Ghost; for they tread close upon it, if they do not actually commit it. I would have them remember, that, in proportion to the light against which they offend, and the malignity with which they utter their scoffs, they approach this fatal sin: and, if once they do commit it, our blessed Lord declares, that “they shall never have forgiveness, either in this world, or in the world to come; and that they are therefore in danger of eternal damnation [Note: Matthew 12:32, and Mark 3:28-29.].”

    On the other hand, if any have experienced the workings of the Holy Spirit to bring them to Christ, let them watch and pray against temptation and sin of every kind, lest by any open or secret declension from the ways of God, they “grieve [Note: Ephesians 4:30.]” and “vex the Holy Spirit [Note: Isaiah 63:10.],” and “quench” his sacred motions [Note: 1 Thessalonians 5:19.], and thus “their last end become worse than their beginning [Note: 2 Peter 2:20.].”

    But “I hope better things of this assembly, though I thus speak [Note: Hebrews 6:9.].” Scoffers do not abound at this day as once they did. The truths of the Gospel are better understood, and its mysteries are more justly appreciated: and, provided only the deep things of God be stated with modesty and sobriety, they find a favourable acceptance now, where once, perhaps, they would only have provoked a smile. On that head, therefore, I feel no occasion to dwell. But this very circumstance, which renders a profession of piety more easy, makes the danger of departing from it more imminent; since, as in the case of the stony-ground hearers, that which is hastily received, is but too often as hastily relinquished [Note: Matthew 12:20-21.]. To every one of you then I say, “Hold fast that thou hast, that no man take thy crown [Note: Revelation 3:11.];” or rather, look to the Lord Jesus Christ for more enlarged “supplies of his Spirit [Note: Philippians 1:19.]:” for “He has received this gift for men, even for the most rebellious [Note: Psalms 68:18.]: and as “God has not given the Spirit by measure unto him [Note: John 3:34.],” so is there no measure fixed for the dispensation of it to us. It is our privilege, not only to “have the Spirit,” but to “be filled with the Spirit [Note: Ephesians 5:18.].” Many of you, I would hope, “have already received the first-fruits of the Spirit [Note: Romans 8:23.]:” but be not satisfied with these. “Christ came, not only that you might have life, but that you might have it more abundantly [Note: John 10:10.].” He has promised to “pour floods upon those who are thirsty [Note: Isaiah 44:3.].” Yes, he would have you to “live in the Spirit [Note: Galatians 5:25.],” and “walk in the Spirit [Note: Galatians 5:25.],” and “purify your souls by the Spirit [Note: 1 Peter 1:22.],” and “abound in hope through the Spirit [Note: Romans 15:13.]:” and be filled with “joy in the Holy Ghost [Note: Acts 13:52.].” See to it, then, that you avail yourselves of these immense advantages; and beg of God to “pour out his Spirit more and more abundantly upon you through Jesus Christ [Note: Titus 3:6.],” that, being “led in all things by the Spirit, ye may be, and give decisive evidence that ye are, the children of God [Note: Romans 8:14.].” And may “the Holy Spirit be so richly poured out upon us from on high, that this our wilderness may become a fruitful field, and the fruitful field be so luxuriant as to be counted for a forest [Note: Isaiah 32:15.]!”

  • Romans 8:12 open_in_new

    DISCOURSE: 1867
    GOD’S DWELLING IN US IS A MOTIVE TO HOLINESS

    Romans 8:12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

    IN the Scriptures, privilege and duty are inseparably connected. By this means we are kept at an equal distance from presumptuous confidence and painful servility; and the best feelings of the soul are rendered subservient to our eternal welfare. This observation is verified, as in many other passages [Note: Romans 12:1 and 1 Corinthians 6:20. with the two verses preceding the text.], so particularly in that before us; which is a conclusion from very important premises.

    We propose to consider,

    I. The grounds of the conclusion—

    Believers have God himself dwelling in them—
    [God is here represented as a Triune God [Note: The Father raised Christ: Christ dwells in all believers at the same instant: and the Holy Ghost will raise the saints at the last day. Can any one of these be less than God? Their distinction and equality may be further proved from Matthew 28:19. It is observable also that in ver. 9. the Spirit of Christ is called the Spirit of God.]; and he dwells in all his believing people [Note: 2 Corinthians 6:16. 1 John 1:3 and 2 Corinthians 13:14. They do not indeed pretend to distinguish the agency of one of these divine persons from that of another (for indeed no one of these persons acts separately from the others) but they exercise faith on the Father, as their protector and governor; on the Son, as their mediator and advocate; and on the Spirit, as their guide and comforter.]. This is a most inestimable privilege to them [Note: Far greater than that mentioned 1 Kings 8:27.]

    By means of this they enjoy the richest blessings—
    [Their souls are quickened from their death in trespasses and sins, and, by a new principle of life infused into them, are enabled to live unto God: and this “life they have because of Christ’s righteousness” wrought out for them, and imputed to them. Their bodies also, though doomed to “death, as the penalty of sin,” “will be raised again by that very Spirit who now dwelleth in them:” and these shall participate with the soul the glory and felicity of the heavenly world.]

    Such being the premises from which the conclusion is drawn, we proceed to consider,

    II.

    The conclusion itself—

    We certainly are “debtors to the flesh” to a certain degree—
    [The flesh cannot subsist without care and labour; and whatever is necessary for the preservation of life, or the restoration of our health, it is our bounden duty to do.]
    But we are not debtors to obey its dictates—
    [To “live after” the flesh, must import a consulting of its ease, a complying with its solicitations, a devoting of ourselves to its interests: to this extent we certainly are not debtors to the flesh.]
    This may plainly be concluded, as from many other topics, so especially from the foregoing statement—
    [The privileges vouchsafed to us strongly prohibit a carnal life. Can the Triune God, who dwells in us, be pleased with our living after the flesh? Is not the very intent of his mercies to bring us rather to live after the Spirit? The mercies too which we enjoy by means of those privileges, teach us the same divine lesson. The quickening of our spirit should lead us to “mind the things of the Spirit.” And the prospect of endless felicity and glory for the body should keep us from seeking its present gratifications to the destruction of its eternal interests. To whomsoever we are debtors, we are not (in this extent at least) debtors to the flesh.]

    Infer—
    1.

    How mistaken are the world in their course of life!—

    [The generality live as if they had nothing to do but to consult the flesh; and when exhorted to mind the concerns of their souls, reply immediately, “I must attend to the interests of my body.” But in thus opposing the declaration in the text, they will ruin their bodies as well as their souls for ever.]

    2. How unmindful are even good people of their duty and interest!—

    [The best of men find it difficult to “keep under their bodies;” and there are seasons when they are apt to yield to sloth or sensual indulgence: but let all remember their obligations and professions, and labour rather to pay what they owe to the Spirit.]

  • Romans 8:13 open_in_new

    DISCOURSE: 1868
    MORTIFICATION OF SIN

    Romans 8:13. If ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

    IT is of infinite importance to know our state as it is before God, and to ascertain on scriptural grounds, what our condition will be in the eternal world. Numberless are the passages of God’s word which will afford us the desired information; but there is not in the whole inspired volume one declaration more explicit than that before us. It presents to our view two momentous truths, which, as they admit not of any clearer division or arrangement, we shall consider in their order.

    I. A carnal life will terminate in everlasting misery—

    To “live after the flesh” is to make the gratifying of our corrupt nature the great scope and end of our lives—
    [The “flesh” does not relate merely to the body, but to the whole of our corrupt nature. It is used to signify that innate principle of sin, which governs the unregenerate, and continually fights against the spiritual principle in those that are regenerate [Note: John 3:6; Galatians 5:17.]. And its fruits comprehend the actings of the mind, no less than those of the body [Note: Galatians 5:192 Corinthians 9:15.].”]

    2. Let us be careful lest we abuse this privilege—

    [Doctrines arising from human systems, even though they be true in themselves, must never be pressed into the service of sin, or be brought to enervate the force of declarations, which, though apparently opposite, are equally clear and true.
    If some truths are revealed for the confirming of our stability, others are intended to create within us a holy jealousy. Instead therefore of attempting to invalidate the declaration before us, let us flee from those defilements which alone can make it formidable. Let us maintain that purity of heart which God requires, and study to “be holy as God is holy.” Especially must we guard against abusing our privilege by enthusiastic conceits on the one hand, or presumptuous confidence on the other. The Spirit’s operations do not supersede our efforts, but rather encourage them, and work by them [Note: Philippians 2:12-13.]: yet are they not to be discerned, except, like the wind, by their effects [Note: John 3:8.]. Let your life, then, testify that God is with you of a truth. “And I pray God, your whole spirit, and soul, and body, may be sanctified wholly, and preserved blameless unto the coming of our Lord Jesus Christ [Note: 1 Thessalonians 5:23.].”]

  • Romans 8:16 open_in_new

    DISCOURSE: 1871
    THE WITNESS OF THE SPIRIT

    Romans 8:16. The Spirit itself beareth witness with our spirit, that we are the children of God.

    THERE is a tribunal before which we must all appear at the last day: but we need not wait till that time to ascertain our true character. Every man has a tribunal erected in his own bosom. The conscience, according to the light it has received, accuses or excuses, those who will listen to its voice. This is common to heathens as well as Christians [Note: Romans 2:15.]. But God’s people are favoured with the additional testimony of the Holy Spirit. Of this the Apostle speaks in the passage before us.

    We shall endeavour to shew,

    I. What is the witness here spoken of—

    Witnesses imply a doubt of the thing which is to be confirmed. The thing to be ascertained here is, “That we are the children of God.” Respecting this, many are in suspense all their days; but God has provided means for the removal of these doubts.
    He has been pleased to give us the witness of his Spirit.

    1. Through the medium of rational deduction—

    [We may judge of our state by comparing it with the declarations of Scripture: God has given many marks and characters of his own people [Note: e. g. 1 John 3:10.]; we may examine by these how far our practice corresponds with our duty, and know from the testimony of an enlightened conscience our real state. This is a scriptural way of judging: St. Paul used it [Note: He knew that God required real integrity of heart, Psalms 51:6. He therefore laboured to attain it, Acts 24:16. He had the testimony of his conscience that he had attained it, Hebrews 13:18. And this testimony was to him a ground was to him a ground of joy before God, 2 Corinthians 1:12.]; and exhorts us to use it [Note: 2 Corinthians 13:5.]. St. Peter represents the attainment of this as a principal part of our baptismal engagement [Note: 1 Peter 3:21.]; St. John also assures us, that this is the way in which God would have us to know our state [Note: 1 John 3:20-21.]

    2. In a way of immediate impression—

    [The Spirit, as a “Spirit of adoption,” testifies to the believer’s soul, that he belongs to God. Not that this testimony is given without any reference to the Scripture; yet it is imparted in a more instantaneous manner, and in a far higher degree, at some times than at others. God by his Spirit sometimes “sheds abroad his love in the heart” in such a measure, and shines so clearly on the work he has already wrought there, as to convey immediately a full persuasion and assurance of an interest in his favour. As by “the sealing of the Spirit” he stamps his own image on his children for the conviction of others, so by “the witness of the Spirit” he testifies of their adoption for the more immediate comfort of their own souls. These manifestations are vouchsafed, for the most part, to prepare the soul for trials, to support it under them, or to comfort it after them: but they cannot be explained for the satisfaction of others [Note: We cannot convey to any man a just idea of sensations which he has never felt; they must be experienced in order to be understood. The work of the Spirit in regeneration is not fully understood even by those who are the subjects of it, notwithstanding its effects are as visible as those of the wind, John 3:8. We cannot expect, therefore, that his less visible operations should be more intelligible to those who have never experienced them at all. See Revelation 2:17.]; yet may they be sufficiently proved from Scripture to be the privilege and portion of true believers [Note: See Romans 8:15; 2 Corinthians 1:21-22; and Ephesians 4:30; which clearly shew, that the Holy Spirit does operate on the souls of God’s people, and perform towards them the office both of a sanctifier and a comforter.]

    To guard the doctrine against every species of delusion, we shall shew,

    II.

    How to distinguish it from all false and enthusiastic pretensions—

    Many, it must be confessed, have pretended to this witness on false grounds [Note: Some have fancied that the Spirit witnessed their adoption because they have had a singular dream, or a portion of scripture has been suddenly and strongly impressed upon their minds, or they have enjoyed peculiar comfort in their souls.], and Satan is ready enough to help forward such delusions. But the witness of the Spirit may be distinguished from all enthusiastic pretensions to it, if we consider attentively,

    1. What precedes it—

    [Conviction of our lost estate, faith in the Redeemer, and devotedness to God as our rightful Sovereign, must precede it. If we have not these things, we cannot be God’s children; and we may he sure the Spirit will never attest a falsehood.]

    2. What accompanies it—

    [Humility of mind, a jealous fear of ourselves, and a love to the weakest of God’s people, attend these divine communications; whereas pride and conceit, with a presumptuous confidence, and a contempt of others, are ever found in deluded enthusiasts.]

    3. What follows it—

    [Manifestations of God to the soul always produce zeal in his service; victory over sin; and a longing for the enjoyment of him in heaven; but supineness, subjection to evil tempers, and a forgetfulness of the eternal world, generally characterize the self-deceiving professor. Let every one therefore examine his pretensions by these marks — — —]

    Address—
    1.

    Those who know nothing of this testimony of the Spirit—

    [You probably do not understand the regenerating influences of the Spirit; and yet you see them manifested in the lives of many around you. Do not then condemn the witness of the Spirit merely because you cannot comprehend it: rather pray to God that you yourselves may be his children, and that the Spirit may testify to you of your adoption.]

    2. Those who profess to have received it—

    [A delusion in this is above all things to be guarded against: if your dispositions be habitually bad, your pretensions are all a delusion: where the witness of the Spirit is, there will the fruits also of the Spirit be.]

    3. Those who long to receive it—

    [To have the full witness of the Spirit is desirable, but not necessary: it is a great mercy if we enjoy his lower attestations in a good conscience. Let us labour to serve God, and leave to him the time, manner, and degree, in which he shall reveal himself to us.]

    4. Those who now enjoy this witness—

    [The manifestations of God to the soul are a very heaven upon earth; let them therefore be duly esteemed and diligently improved; but beware lest you “grieve the Spirit by whom you are sealed:” be looking forward with increasing earnestness to your inheritance; and while you enjoy the inward witness that you are the children of God, let the world have an outward evidence of it in your lives [Note: In confirmation of this view of a very difficult subject, the reader is referred to an elaborate and judicious discussion of it in Edwards on the Affections, page 168–185; at the close of which that most penetrating author gives a summary of the whole in these words: ‘When the Apostle Paul speaks of the Spirit of God bearing witness with our spirit, he is not to be understood of two spirits, that are two separate, collateral, independent witnesses; but it is by one, that we receive the witness of the other: the Spirit of God gives the evidence, by infusing and shedding abroad the love of God, the spirit of a child, in the heart; and our spirit, or our conscience, receives and declares this evidence of our rejoicing.’

    To obviate any objection that may seem to arise from the term συμμαρτυρεῖ, see how the same word is used, Romans 9:1.

    ].]

  • Romans 8:17 open_in_new

    DISCOURSE: 1872
    THE PRIVILEGES OF GOD’S CHILDREN

    Romans 8:17. If children, then heirs; heirs of God, and jointheirs with Christ; if so be that we suffer with him, that we may be also glorified together.

    THERE are many high-sounding titles among men, which are no otherwise profitable to the possessors 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. Believers are called in Scripture, “Children of God.” Now this name is not a mere Hebraism, or figure of speech peculiar to Scripture: for though it is true that the Scriptures speak of children of promise, children 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 comprehended 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 primogeniture. 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 [Note: 1 Peter 1:3-4.]. But their right does not at all arise from any thing they have done to deserve or purchase it: it is founded solely on their having been born of God through the operations of the Holy Spirit upon their souls [Note: John 1:13.]. 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 birth: they have the Holy Ghost himself for their teacher [Note: 1 John 2:27.]; they have manna from heaven, even “angels’ food,” for their support [Note: John 6:53-55.Psalms 78:25.]; they have the garments of salvation for their clothing [Note: Isaiah 61:10.]; and angels for their attendants to minister unto them [Note: Hebrews 1:14.].

    In some respects indeed the parallel does not hold: for, 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 [Note: 1 Peter 1:4-5.]. 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 the 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 amplify it by a very important addition. The children of men, though denominated heirs of such or such a person, can only inherit the substance belonging to that person: but the children of God inherit all that God has, and, if we may so speak, all that he is. To them belong “all things,” whether present or future, whether temporal or eternal [Note: 1 Corinthians 3:21-23.]. 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 [Note: Psalms 16:5.].”

    Further light is thrown upon this subject by the additional expression, “joint-heirs with Christ.” Christ is the Lord and “Heir of all things [Note: Hebrews 1:2.].” But “he is not ashamed to call us brethren [Note: Hebrews 2:11.].” By virtue of this relation to him, we are partakers of all that he inherits. Has “his Father appointed unto him a kingdom? Such is appointed to us” also [Note: Luke 22:29.]. Has his Father called him to a throne? We also are seated on it together with him [Note: Revelation 3:21.]. 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 [Note: John 17:22.].

    But, whatever be the means of bringing us to the enjoyment 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 [Note: Galatians 4:7.].”]

    We must not however forget,

    II.

    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 equivalent 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 [Note: Isaiah 53:3.].” In this respect all the family must resemble him: every one of them must learn obedience in the same way [Note: Hebrews 5:8.], and be perfected by the same means [Note: Hebrews 2:10.]. It is appointed to all the disciples of Jesus to “take up their cross, and follow him.” They must expect the same treatment 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 suffer 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 voluntarily bore so much for our good, it is surely reasonable that we should, when called to it, endure somewhat for his glory.

    But our sufferings are also intended to secure to us, and augment, 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 [Note: Romans 5:3-4.]. 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 [Note: Luke 21:13.],” and puts honour upon us [Note: Philippians 2:29; 1 Peter 4:13-14.], and is, for the most part, attended with the richest consolations of the Spirit [Note: 2 Corinthians 1:5.]. And, beyond all doubt, it will hereafter be recompensed “with a far more exceeding and eternal weight of glory [Note: 2 Corinthians 4:17.].”

    Can we then complain of a condition, which at once conduces to God’s glory, and to our happiness? We should rather rejoice that we are counted worthy to suffer in so good a cause [Note: Acts 5:41.]; and be contented to obtain the inheritance in the way which our heavenly Father has ordained [Note: 2 Timothy 3:12.Acts 14:22.].”]

    Address—
    1.

    Those who are afraid of the cross—

    [Hope not ever to alter the condition which God has imposed: that is absolutely irreversible [Note: 2 Timothy 2:12-13.].” Consider the time when our Lord imposed the condition; and blush for your timidity [Note: Matthew 16:21; Matthew 16:24. “Then.”]. Consider how little it is in the power of man to do against you, and what a sad alternative you prefer [Note: Luke 12:4-5.Matthew 16:25.]; 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 [Note: Isaiah 51:7-8; Isaiah 51:12-13.]: and lastly, consider whether the inheritance 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 [Note: Matthew 13:44-46.].”]

    2. The suffering children of God—

    [Think it not strange that ye meet with fiery trials [Note: 1 Peter 4:12.]: you have often been forewarned respecting it [Note: 1 Thessalonians 3:4.]: and they are all working for your good [Note: 1 Peter 1:7.]. 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 [Note: 1 Peter 2:19-20; 1 Peter 4:15-16.]. 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 felicity of heaven be yours. “Be patient therefore till the coming of you Lord [Note: James 5:7; James 5:10-11,];” consoling yourselves with that delightful promise, “He that overcometh, shall inherit all things [Note: Revelation 21:7.].”]

  • Romans 8:18 open_in_new

    DISCOURSE: 1873
    PRESENT TROUBLES AND FUTURE GLORY

    Romans 8:18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

    AN expectation of ultimate advantage is that, which gives activity to men in every situation of life. But, while it operates with full force in things relating to this world, its influence is scarcely felt by the generality of mankind in relation to things spiritual and eternal. Hence they are easily drawn aside from the path of duty by the allurements of time and sense, or driven from it by the terrors of persecution: whereas, if they would duly estimate the pleasures or pains of this present life, and weigh them in a balance against the glory and felicity of the world to come, they would be stimulated to patience and diligence in well-doing, since they could not but see with the Apostle, that the one were not worthy to be named in comparison of the other.
    That we may judge of the Apostle’s estimate, I will endeavour to set before you the trials of the saint in this life, and the glory that awaits him in the life to come.

    I. Distinctly—

    The trials of a saint in this life are great—
    [“Man is born to trouble,” and every man must expect his share of it in this world: but the saints have a greater portion of it than others.

    In common with, others, they are called to endure pain of body, distress of mind, loss of friends, embarrassment of circumstances, and every other evil incident to this mortal state.

    But besides all this, they have many trials peculiar to themselves. From within, they are often bowed down under a sense of guilt, or under their indwelling corruptions: they are sometimes harassed with temptations, which, as fiery darts, wound and inflame their inmost souls: and sometimes they are overwhelmed with the hidings of their Father’s face, and ready to sink in utter despair. How grievous these sensations are, no words can adequately express. They are also not a little tried from without. The contempt, the hatred, the persecutions they endure, are often grievous to be borne; and would shake their fidelity, if they were not upheld and strengthened by their God.

    Let this accumulated load be weighed as in a balance, and it will be found exceeding heavy, insomuch that, “if in this life only they had hope,” the saints would be of all men in the most pitiable condition.]
    But the glory that awaits him is also great—
    [There is a glory that shall be revealed to us, and a glory that shall be revealed in us: both of these are included in the words before us [Note: εἰς ἡμᾶς.]; and, taken together, they comprise all the glory and felicity of heaven.

    The very place to which we shall be admitted, is described by all the powers of language, in order to convey to us some faint idea of its beauty [Note: Revelation 21:10-23.]. There we shall behold all the angelic hosts with the spirits of just men made perfect (how bright and blessed an assembly must that be!) yea, we shall see the Lamb of God, that very Jesus who was crucified for us, seated on his throne; and we shall behold the Father also face to face: we shall see him as he is, in all the brightness of his glory.

    Together with this, we ourselves shall be fully changed into the image of our God: we shall resemble him both in body and soul, as far as finite creatures can resemble the infinite Jehovah. We shall also participate the blessedness of the Deity: and every vessel, according to its capacity, shall be filled with joy.
    But it is in vain to estimate what is so infinitely above our comprehension; for “we know not yet what we shall be.” Even our present privileges surpass all that the carnal eye; or ear, or heart, has ever seen, or heard, or conceived [Note: 2 Corinthians 2:9.]; much more therefore must the happiness of heaven infinitely exceed all that language can express, or imagination conceive.]

    Such being the two states of suffering and of glory as viewed distinctly, let us now bring them under our review,

    II.

    In a way of comparison—

    [Sufferings, of whatever kind, are painful to flesh and blood; but when estimated according to the word of God, they are light, mixed, and momentary. How light are they in comparison of what thay might be — — — or of what we deserve — — — or of what Jesus endured for us — — — or of what myriads of our fellow-creatures are now enduring in hell! — — — Besides, amidst them all, we have innumerable mercies for which to be thankful — — — and, if they were continued throughout our whole lives, they would be short as the twinkling of an eye, in comparison of the state to which we are hastening — — —

    But the glory that awaits us is exceeding great, even “a weight” as great as the soul with its most enlarged powers is able to support — — — It is also unmixed with any alloy of sin, or sorrow — — — and its duration will be eternal, even co-existent with the soul itself — — —

    What comparison then is there between them? So infinitely does the glory exceed all the sufferings that we can endure in this life, that if we add hyperbole to hyperbole, and strain all the powers of language and of thought, to express the difference [Note: See 2 Corinthians 4:17. in the Greek.], we never can do justice to the subject, or declare a thousandth part of that which really exists. The Apostle’s estimate was formed as the result of a minute and accurate computation [Note: λογίζομαι.]; and therefore the accuracy of it is past a doubt. In fact, the Apostle does not institute a comparison between them (for they will not admit of any comparison); but he says that the sufferings are “not worthy [Note: ἄξια.]” (not worthy of any consideration, no, not of a thought), when the glory that shall follow them is kept in view.]

    Improvement—

    We may learn from hence,

    1. How to judge of God’s dispensations—

    [To those who look no farther than to the present life, “the ways of God appear unequal:” since the godly are oppressed, and the wicked triumph. But let eternity be taken into the account, and all the seeming inequalities will vanish: the godly will be recompensed for their sufferings; and the wicked will receive the due reward of their impieties. The Judge of all the earth will not only do right, but will manifest the equity of all his dispensations.]

    2. How to comfort the afflicted mind—

    [When persons are complaining that their trials are exceeding heavy, and that they are ready to faint because of them, we should lead them to view their sufferings in a way of comparison, or in a way of contrast. We should compare the good they lose or the evil they sustain, with the good and evil that are beyond the grave: or we should contrast the good to be enjoyed in a life of sin, with the evil which sin will hereafter bring upon us; or the evil to be sustained in this life, with the good with which it shall hereafter be compensated. In either of these methods [Note: The Scriptures point out these distinctly: they compare present with future good, Hebrews 11:16 and present evil with future, Luke 12:5. So also they contrast present good with future evil, Ecclesiastes 11:9 and present evil with future good, Hebrews 10:34. And the effect of both these methods in composing the mind is intimated in 2 Corinthians 4:18.] we may, with God’s help, put an end to their murmuring; and make them willing to bear their present afflictions in expectation of the benefit that will result from them.]

    3. How to regulate our own conduct—

    [Are we under trials? we should view our sufferings as ordered by God himself in number, weight, and duration, and consider them as means appointed by him for the perfecting of his work within us. Then, whatever our trials be, we shall not give way to an undue depression of mind; but shall commit ourselves to God in silent resignation, and wait for our recompence in the eternal world.]

  • Romans 8:23 open_in_new

    DISCOURSE: 1874
    THE STATE OF GOD’S CHILDREN

    Romans 8:23. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

    MUCH is spoken in Scripture respecting the happiness of the saints. And doubtless they are on many accounts the most blessed people upon earth. But they also experience in a great degree the sorrows that pervade the universe. It is not in this, but in the future world, that they are to attain perfect uninterrupted felicity.
    The Apostle is here encouraging the afflicted Christians to endure their trials patiently, in expectation of a rich eternal recompence. He tells them that the whole creation were supported under their present sufferings by a hope of some happier state: and that he himself, notwithstanding the privileges he enjoyed, participated with them in the common lot.
    From his words we are led to consider,

    I. The state of the creation at large—

    This is fully developed in the four verses preceding our text. There are however considerable difficulties in those verses; but chiefly arising from the inaccuracy of the translation. Read them thus, and the main difficulties will be overcome: “The earnest expectation of the creation waiteth for the manifestation of the sons of God: (for the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same;) in hope that the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now.” Thus, by translating the word κτίσις, creation, and the word ὅτι, that, and by inclosing a part in a parenthesis, the whole will be made clear, and to a certain degree easy.

    [The whole creation was reduced to a very deplorable condition by the fall of man. The material world underwent a most awful change: cursed was the ground for man’s sake: the earth rendered barren without continual and laborious culture, or fruitful only in briers and thorns, which, if left unrestrained, would speedly overrun it: and the atmosphere rendered the fatal source of storms, and tempests, and pestilential vapours for the destruction of man [Note: Genesis 3:17-18.]. The animal world, first subjected to man’s controul, and innoxious in all their habits, had such a change wrought within them, that they all of various orders prey one upon another, and are more or less arrayed in hostility to man. The rational world partook more largely still of this fatal change: for man universally, and without exception, was despoiled of the Divine image, and corrupted in all his faculties, whether of mind or body, and subjected to innumerable diseases, and miseries, and death.]

    But things shall not always continue thus—
    [There is a time coming, when God will manifest himself in a more especial manner to his own people; and it is therefore called, “The manifestation of the sons of God:” and then shall the sentence denounced against the whole creation be reversed, in order that every creature, according to its capacity, may partake of that universal blessedness. The material world will become again what it was at first, beautiful in all its parts, fertile to the utmost extent of man’s necessities, and salubrious throughout every place and every clime. The animal world shall have all their venomous propensities removed, and the prophet’s description shall be fully realized among them, “the wolf dwelling with the lamb, and the leopard lying down with the kid; and the calf and the young lion, and the fatling together; and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand upon the cockatrice’ den: they shall not hurt nor destroy throughout God’s holy mountain [Note: Isaiah 11:6-9.].” The whole rational world shall then be converted unto God; “for the knowledge of the Lord shall cover the earth, as the waters cover the sea.”

    Thus throughout the whole creation shall, to a certain extent, the paradisiacal state be restored.]
    Now, as this will be a state of inconceivable blessedness, the whole creation is represented as looking and longing for it—
    [It will be remembered that our blessed Lord was foretold as “the person whom all nations desired.” Now he was foretold under that character, not because all nations did desire him, but because all nations, if they had known him, would have desired him. So here the whole creation is said to look and wait for the day spoken of in my text, not because they do indeed expect it with such solicitude, but because they would expect it in that way, if they were fully apprised of the blessedness attendant on it. And, as in other passages of Holy Writ, the woods and the hills are often spoken of as participating in, and expressing, the joys of God’s people; so here, by a very strong figure, the whole creation is represented as stretching forth the neck [Note: ἀποκαραδοκἱα.], with eagerness, in looking for it, and groaning with impatience [Note: συστενάζει.] for its arrival; yea, and as experiencing the pangs of parturition till they shall be liberated from their present burthen [Note: συνωδίνει.]. Nor are these expressions at all too strong, if the different parts of the creation were capable of discerning and appreciating the blessedness of the change that shall await each in its proper sphere, and to the full extent of its capacity. Every part is at this time “under the bondage of corruption,” that is, under the curse introduced by sin; and every part, according to its capacity, shall be delivered from that bondage, and be brought, so far as it is capable of it, into a participation of the “liberty that shall then be accorded to the children of God.” These were the feelings assigned to the inanimate creation at the first advent of our Lord in his abased state [Note: Psalms 96:11-13; Psalms 98:4-9.]; and the same creatures may well be said to pant for a renewal of their joys, when our Lord shall come again to establish his kingdom over the face of the whole earth.]

    But all this may, almost without a figure, be uttered as descriptive of,

    II.

    The state of God’s children in particular—

    These have already the foretaste of these joys in their own souls—
    [The “first-fruits” were a part of any produce, devoted to God as an acknowledgment that the whole was from him: and whilst they sanctified the whole harvest, they assured to the possessor the full enjoyment of it [Note: Deuteronomy 26:2; Deuteronomy 26:10-11.Proverbs 3:9.]. Now the harvest of “the Spirit” is that abundant effusion of holiness and happiness which God will pour forth on his people in the latter day, not unlike to what they enjoyed on the day of Pentecost, or to that which our first parents possessed in Paradise. And “of this Spirit God’s people have now the first-fruits.” They are renewed in the spirit of their mind after the very image of their God in righteousness and true holiness: and, with this renewal of their nature, they are also “filled with joy of the Holy Ghost;” even with a “joy that is unspeakable and glorified.” Now it might be supposed that these, by reason of their present attainments, would be less anxious for the promised period before referred to, when the whole creation shall be restored, as it were, to its primeval purity and happiness. But the very reverse of this is the case: for in every age these are the persons who most pant and long for the promised felicity. Yes, says the Apostle, “ourselves who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, even the redemption of our body.”]

    Of the joys they now experience they look forward to the everlasting consummation—
    [“Believers are now the children of God [Note: 1 John 3:1.],” his children both by adoption and grace. Now adoption, amongst the Romans, was two-fold; first, private, in the house, and afterwards public, in the forum. The former of these every believer has received already through the operation of the Spirit of God upon his soul [Note: ver. 15, 16.]: but for the latter he waits till that period when God shall come to gather together his elect from every quarter of the world, to restore to every soul its long mouldered body, and to make the whole man, in body and soul, eternally blessed in his presence. That is the period when “the body will enjoy the redemption” that has been long since possessed by the soul; and a blessedness will be then imparted to the whole man, of which his present most exalted happiness is but an earnest and foretaste. Now the believer knows that that period shall arrive: and he longs for it, and “groans within himself,” through the ardour of his desires after it. Even here his anticipations of it have been sweet, infinitely beyond the powers of language to express, (“a joy unspeakable;”) what then shall the full possession be in the complete enjoyment of his God? From the private adoption, by the testimony of the Spirit, he has been almost wrapt at times into the third heaven, notwithstanding the clog which his body has imposed upon his soul. What then shall the public manifestation of this honour in the presence of the whole assembled universe be, when his “redeemed body” shall possess all the purity and perfection of his soul, and not only partake of all the joys of his soul, but aid the sold in its everlasting possession of them? I wonder not that “St. Paul groaned in this body, being burthened; yea, that he groaned, earnestly desiring to be clothed upon with his heavenly house, namely, with his body in its renovated and perfect state [Note: 2 Corinthians 5:2-5.]. This ought to be the state of every true believer; and it will be in proportion as he lives nigh to God, and has “his conversation in heaven.”

    By some the period referred to in my text is supposed to commence at the Millennium, of which time St. Peter speaks when he says, “We look for new heavens and a new earth, wherein dwelleth righteousness [Note: 2 Peter 3:13.].” And, if any find comfort in that view of the subject, I would not move a finger to rob them of it. I have no objection to persons following their own views of Scripture truth: every man has the same right to do it as I myself have. But, when these uncertain matters are made the subject of disputation in the Church of God, to the creating of dissensions and divisions, and to the turning of the minds of pious persons from the more clear and fundamental truths of the Gospel, then I bitterly regret it, and am ready to weep over it as “a device of Satan to turn men from the simplicity that is in Christ.” If any choose to apply this passage to the Millennium, and to look for its accomplishment then, let them: but let them bear with those who cannot see with their eyes, or feel that there is any advantage in their views. Let all agree in this, to look and groan inwardly for the time of their consummate felicity, whether it occur at a little earlier or a little later period: for this is the point in which all are to agree; and in this consists the highest attainment of the Christian life: “We come behind in no gift, whilst we are waiting for the coming of our Lord Jesus Christ [Note: 1 Corinthians 1:7.]” to perfect our felicity; and we are sure, that “to those who so look for him, he will appear a second time unto their everlasting salvation [Note: Hebrews 9:28.].” My prayer therefore for all of you, my brethren, is, “The Lord direct your hearts into the love of God, and into a patient waiting for Christ [Note: 2 Thessalonians 3:5.].”]

    That I may bring this subject home more powerfully to men’s business and bosoms, I would add,

    1. Let us not take up our rest in this world—

    [This world is but a passage to a better, a wilderness which we must pass through in our way to the heavenly Canaan. As to our present accommodations, we need not be much concerned, whether they be a little more or less suited to our present convenience. We are but “pilgrims and sojourners here,” hoping in due season to attain our rest hereafter. Let us then look forward to “that rest which remaineth for us,” and under all existing difficulties derive our consolations from the prospect of the happiness that awaits us. This is, not the duty merely, but the high privilege, of the Christian. This it is which raises the Christian above all the world besides. What are crowns and kingdoms, if a man have no prospect beyond the grave? On the other hand, What is martyrdom itself to one who sees it as the very door of heaven, and knows that the body which agonized for a few moments, shall reign in glory for evermore? I say then to every one amongst you, “Set not your affection on things below, but on things above, where Christ sitteth at the right hand of God,” and where “all who suffer with him now, shall be glorified together with him “to all eternity.]

    2. Let us press forward more earnestly after the happiness reserved for us—

    [Who can conceive the blessedness of that state to which we are hastening? If “eye hath not seen, nor ear heard, nor heart conceived the things which are enjoyed by God’s people in this present world,” how much less can any just conception be formed of their future state? If the possession of the first-fruits be so glorious, what must the harvest be! If the privilege of being God’s children be so delightful now, that the very hope of it raises us above all the joys or sorrows of this present world, what shall the full manifestation of it be when all the interests of time and sense are for ever passed away? Let us then survey more and more the blessedness of heaven, where we shall behold face to face that Saviour who died for us, and be with him for ever, possessing, according to their capacity, all the fulness of his beauty, his felicity, and his glory. Dear brethren, let this prospect swallow up every inferior consideration, and animate us to run with ever increasing diligence the race that is set before us. Let us “forget all that is behind, and reach forward to that which is before, and press on with all imaginable ardour for the prize of our high calling in Christ Jesus.” And, in the desire of that full blessedness, let us cry continually with the beloved Apostle, “Come, Lord, and take me to thyself; yea, come, Lord Jesus, come quickly.”]

  • Romans 8:24,25 open_in_new

    DISCOURSE: 1875
    THE OFFICE OF HOPE

    Romans 8:24-25. We are saved by hope: but hope that is seen is not hope: for what a man seeth, why 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 consumes 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 child of God.” But, after all, little solid comfort would he derive from these reflections, if he did not look forward to an inheritance, to which, by virtue of his relation to God, he is entitled. Hence the Apostle represents the Lord’s people as deriving their chief consolation from the prospect which they have beyond the grave [Note: ver. 23.], yea, and “as being saved by hope,” through the operation 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 effects of the Christian’s hope:

    I. Its nature—

    We are most generally said to be saved by faith [Note: Romans 5:1.]: 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 comparison 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 [Note: Romans 4:18.].”

    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? it is the gift of God [Note: Ephesians 2:8; Philippians 1:29.], the fruit of a divine operation [Note: Colossians 2:12.], a work of grace [Note: Acts 18:27.]: and if we have hope, we have been begotten to it by God himself [Note: 1 Peter 1:3.], even by his gracious influence on our souls [Note: 2 Thessalonians 2:16.]: 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 [Note: Romans 15:13.].

    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 [Note: Romans 10:9.], so are we by hope also [Note: Romans 8:24.].

    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 [Note: 2 Corinthians 5:7.]; and as in heaven “we shall see God face to face, and know him even as we are known,” the dark and enigmatical visions of faith will cease [Note: 1 Corinthians 13:12. See the Greek.]. 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 differ—
    [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? 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 [Note: James 2:19.].” 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 is a sin. As a virtue, there is no other so frequently or so highly commended; (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 [Note: Luke 7:50.]:) and as a sin, no other is so strongly reprobated as unbelief [Note: Mark 16:16.]. 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 his 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 objects. Faith is incomparably 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 what 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 apprehends the Lord Jesus Christ, and, by uniting us to him, interests 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 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, becomes an active helper to faith. Neither can operate to any good effect without the other. Faith without hope is paralysed; 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, Salvation; “We are saved by it.” But how does it effect 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 life only they had hope, they would be of all men most miserable,” or, at least, most to be pitied [Note: ἐλεεινότεροι, 1 Corinthians 15:19.]. But the prospect of eternal glory so lightens their burthen, as to make it quite easy to be borne [Note: Acts 20:24.]. To this effect the Apostle speaks in the chapter before us; (and he delivers the sentiment 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 shall be revealed in us [Note: ver. 18.].” 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 “he knew, that He who had raised up the Lord Jesus, would raise him up also by Jesus, and present him, together with his beloved converts [Note: 2 Corinthians 4:11-14.],” “faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.].” The prospect of that blessed event made all his “afflictions light,” yea, lightness itself [Note: 2 Corinthians 4:17-18. See the Greek.]. It may be thought, perhaps, that this superabundant 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 begotten to a lively hope:” for our blessed Lord tells all his followers, not merely to bear their persecutions with patience, but to make them a ground of joy and exultation, because of the glorious recompence that awaits them in the eternal world [Note: Matthew 5:10-12.]. And who that has ever suffered 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 [Note: Psalms 27:13.].” But under the influence of this hope their consolations have abounded in proportion to, yea, and far above, all their accumulated afflictions [Note: 2 Corinthians 1:5.]

    2. We are supported in our conflicts—

    [To all true Christians there are, on some occasions, “fightings 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 [Note: 1 Thessalonians 5:8. with Ephesians 6:17.].” It is well known, that persons clothed with armour from head to foot, especially if contending with persons not so protected, enter into the combat with peculiar confidence [Note: This was particularly observable in the French cuirassiers at the memorable battle of Waterloo.]. And thus especially does the Christian whose mind is well established 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 may 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 steadfast, enables him to out-ride the storm [Note: Hebrews 6:19.].” That “anchor cast within the vail,” keeps his mind composed [Note: Isaiah 26:3.], and assures him, that he is safe, though earth and hell should combine their efforts to destroy him [Note: 2 Timothy 1:12.]. 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 [Note: Hebrews 10:34.]:” 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, because “they hoped assuredly to obtain a better resurrection [Note: Hebrews 11:35.].” Thus will it operate on us also. Precisely as the expectation of a future harvest leads the husbandman to encounter all difficulties, 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 [Note: James 5:7-8.]. 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 [Note: Romans 8:25.]

    3. We are encouraged in our exertions—

    [To a man who has heaven in his eye, nothing is impossible. Behold Moses, when at the summit of human grandeur and power: an alternative was before him, “to suffer affliction 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 [Note: Hebrews 11:24-26.].” 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 precisely that which is mentioned in our text,—the hope and prospect 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 [Note: Hebrews 12:2.].” And we too, if we would “run our race with patience,” must imitate him in this respect [Note: Hebrews 12:1.]; we must keep our eye steadily fixed on him, and continue without intermission “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ [Note: Titus 2:11-13.].” Then shall we “be steadfast, 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 [Note: 1 Corinthians 15:58.].”]

    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 [Note: 1 Peter 3:15.].” If we cannot do this, and a satisfactory 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 diligence that humility and contrition, that faith and love, that purity and holiness, that zeal and devotedness to God, which are the distinguishing characters of all who shall ultimately attain the kingdom of heaven. If you are “without Christ, you are without hope [Note: Ephesians 2:12.]:” but if you flee to him for refuge, you may be perfectly assured of acceptance with him [Note: Psalms 130:7-8; John 6:37.]

    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 that comfort in their minds which the religion of Christ is calculated to impart. In some this disquietude arises from imperfect views of the Gospel: they do not see the freeness and fulness of that salvation that is provided 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 actually brought into a state of salvation, requires an evidence in our own souls, that we are, in a measure at least, transformed into the Divine image. To such persons then we would say, Do not look for qualifications in yourselves to warrant your application to Christ, or your affiance in him; but, whilst you accept salvation freely through his blood and righteousness, look to him also for the communications of his grace to renew and sanctify your hearts, and to make you meet for his inheritance. With some indeed these doubts and fears originate 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 hope [Note: Zechariah 9:12.].”]

    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 benefits he has conferred upon you. It is said by St. John, that, “he that hath this hope in him, purifieth himself even as Christ is pure [Note: 1 John 3:3.].” Take care then that your hope operate in this way: let it stir you up to the utmost possible exertions in the way 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 unmortified lust, or secret neglect: and then shall you “hold fast the rejoicing of your hope firm unto the end [Note: Hebrews 3:6.].” 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 [Note: Romans 5:5.].”]

  • Romans 8:26 open_in_new

    DISCOURSE: 1876
    THE WORK OF THE SPIRIT IN STRENGTHENING MEN FOR SUFFERING OR DUTY

    Romans 8:26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for its with groanings which cannot be uttered.

    A HOPE of eternal happiness is as an anchor to the troubled soul; it enables a person to bear up under the heaviest afflictions; but the mind of a believer would soon faint, if it were not strengthened from above. God therefore communicates his Spirit to his people under their trials. By his Spirit he enables them to go forward in the way of duty. St. Paul has been speaking of sufferings as the Christian’s portion here [Note: ver. 17, 18.]. He has mentioned “hope” as a principal support to the soul under them [Note: ver. 24.]. He now specifies the Holy Spirit’s agency as another mean of confirming and establishing the soul.

    This agency of the Spirit we may consider,

    1. In seasons of suffering—

    Men are, in themselves, too weak to sustain many or severe trials—
    [There is much impatience in the heart of every man. It too often discovers itself even in those who are, on the whole, pious. Sometimes it is called forth by small and trifling occasions. How passionately did Jonah resent the loss of his gourd [Note: John 4:8-9.]! How bitterly would the Disciples have revenged an act of unkindness [Note: Luke 9:54.]! There is no trial so small but it would overcome us, if we were left to ourselves; and they who have endured heavy trials, often faint under small ones.]

    But God sends his Spirit to help the infirmities of his people—
    [We cannot exactly discriminate between the Spirit’s agency and theirs. Indeed the Spirit acts in and by their endeavours [Note: This is implied in the term συναντιλαμβάνεται—”Metaphora ab oneribus sumpta, quζ, utrinque admotis manibus, sublevantur.” Beza in Luke 10:40. Feeble therefore as our strength is, we must exert it: and if we cheerfully put our hands to the work, the Holy Spirit will always afford us effectual succour.]. He leads them to see the source and tendency of their trials. He strengthens the natural vigour of their minds. He suggests to them many consolatory thoughts. Thus he fulfils to them that gracious declaration [Note: Psalms 147:3.]—]

    These operations of the Spirit are yet more manifest,

    II.

    In seasons of prayer—

    God’s people “know not even what to pray for”—
    [A great variety of passions may agitate their minds. When this is the case, their petitions may be unbecoming and sinful. Even a sense of guilt will often stop the mouth before God [Note: Compare Psalms 32:3; Psalms 32:5.]. Sometimes also trouble itself will utterly overwhelm the soul, and incapacitate it for prayer [Note: Psalms 77:4.]. Our Lord himself seems to have experienced such a perturbation of mind [Note: John 12:27.]; nor are there any praying persons who have not often found themselves straitened in the exercise of prayer.]

    It yet oftener happens that they know not how to pray “as they ought”—
    [We may easily utter good and suitable words before God; but it is by no means easy to pray with fervent importunity. An insurmountable languor or obduracy will sometimes come upon the soul. Nor though we were ever so fervent can we always exercise faith. Many have felt the same workings of mind with David [Note: Psalms 77:7-10.]— At such seasons they cannot pray as they ought.]

    But the Holy Spirit will “make intercession for them”—
    [Christ is properly our Advocate and Intercessor [Note: 1 John 2:1.]: but the Spirit also may be said to “intercede for us.” The Spirit intercedes in us at the throne of grace, while Christ intercedes for us at the throne of glory. He sometimes enables us to pour out our hearts with fluency. This he does by discovering to us our wants, quickening our affections, and testifying to us God’s willingness to answer prayer. He does not, however, always operate in this way.]

    He will make intercession “with unutterable groans”—
    [The joy of Christians is represented as being sometimes inexpressible [Note: 1 Peter 1:8.]: but frequently a sense of sin overwhelms them. Then sighs and groans are the natural language of their hearts. Nor are such inarticulate prayers unacceptable to God. We have a remarkable instance of their success in the history of our Lord [Note: John 11:33; John 11:38; John 11:41.]— Perhaps no prayers are more pleasing to God than these [Note: Psalms 51:17.]

    Infer—
    1.

    How many are there who live all their days without prayer!

    [Those in whom the Spirit intercedes are often made to feel their inability to pray aright. Under a sense of their infirmities they are constrained to cry to God for the help of his Spirit: but many pass all their days without any painful sense of their weakness. They satisfy themselves with a formal performance of their duties. Such persons never pray in an acceptable manner [Note: John 4:23.]. Real prayer implies fervour and importunity [Note: Isaiah 64:7.]; and it is in vain to think that we have the spirit of grace, if we have not also the spirit of supplication [Note: Zechariah 12:10.]. May WE therefore never be found of the number of those, whom the prophet and our blessed Lord have, on account of their formality in prayer, condemned as hypocrites [Note: Matthew 15:7-8.]—]

    2. What comfort may this passage afford to praying people!

    [Many are discouraged by the difficulties which they experience in the duty of prayer. If they feel not an enlargement of heart, they doubt whether their prayer will be accepted. But God will notice the groaning of his people [Note: Psalms 38:8-9.]. Such inward desires may often be more pleasing to him than the most fluent petitions: they are, in fact, the voice of God’s Spirit within us. Let not any then be dejected on account of occasional deadness. Let every one rather follow the advice of the prophet [Note: Habakkuk 2:3.]— God, in due time, will assuredly fulfil his promise [Note: Psalms 81:10.]—]

  • Romans 8:28 open_in_new

    DISCOURSE: 1877
    ALL THINGS WORK FOR GOOD

    Romans 8:28. We know that all things work together for good to them that love God, to them who are the called according to his purpose.

    TRUE believers have the greatest encouragement to draw nigh to God; they have supernatural assistance when pouring out their hearts before him, and are assured by God himself that their prayers shall be heard; yet, sometimes, like the Israelites in Egypt, the more they renew their requests, the more they find their burthens increased [Note: Exodus 5:6-8.]: hence, like them, they are also sometimes ready to murmur and despond [Note: Exodus 5:20-21.]; but, by grace they are enabled to wait patiently the Lord’s leisure, and invariably, in the issue, the clouds which they so much dreaded, burst in blessings on their heads.

    This St. Paul declares to be the experience of all true believers. In his words I wish you to notice,

    I. The description he gives of true Christians—

    Christians are sometimes described in the Scriptures by their regard for God, and sometimes by God’s regard for them. The text leads us to speak of them in both points of view:

    1. Their regard to God—

    [The “loving of God” is a character peculiar to true Christians: others are represented rather as “haters of God,” and enemies to him in their minds [Note: Romans 1:30; Colossians 1:21.]; but they who are partakers of his grace, have their natural enmity removed: they behold his excellency, and are sensible of their obligations to him: hence they love him, and strive to love him with their whole hearts.]

    2. God’s regard for them—

    [Their regard for him sprang not from any good dispositions in themselves; it resulted purely from the manifestations of God’s love to them: he formed “purposes” of love to them from all eternity [Note: Jeremiah 31:3.]. In due time he “called” them by his grace, and made them his people; and this distinguishing favour is the true source of their love to him. To this effect both our Lord and his beloved Apostle testify [Note: John 15:16; 1 John 4:19.]— To the eternal purposes of God, therefore, and not to the inclinations of our carnal minds, must all the good that is in us be traced.]

    To persons of this description the Apostle announces,

    II.

    His strange yet assured confidence respecting them—

    It is under sufferings that the superiority of the Christian’s state is to be seen to the greatest advantage. Of them the Apostle speaks; and declares that, of whatever kind they be, they shall work for the good of them that love God—
    [The Christian may be called to bear the heaviest afflictions; but they shall bring him to consideration, stir him up to prayer, wean him from the world, and lead him to seek his rest above — — — He maybe assaulted also with the most distressing temptations; but these will shew him the evil of his heart, and the faithfulness of his God: they will also teach him to sympathize with his tempted brethren: even death itself will be among the number of the things that shall prove beneficial to him. This is the most formidable enemy to fallen man: it cuts him off from all means and opportunities of salvation, and seals him up under endless and irremediable misery; but to a true Christian it is a most-invaluable treasure [Note: 1 Corinthians 3:22.]. It puts a period to all his sorrows and temptations, and introduces him to the immediate, everlasting enjoyment of his God.]

    Nor can we doubt of this blessed truth—
    [The Apostle speaks of it not as a matter of conjecture, but of certainty: as he knew it, so may “we know” it, from the declarations and promises of God [Note: Psalms 25:10.]. Both David and Paul have attested it also from their own experience [Note: Psalms 119:71.Philippians 1:19.]: nor is there any Christian in whom it has not been realized. It is not however singly or separately that all things work for good, but as taken “together” in a collective view. Separately considered, many things may have wrought for evil, by producing sinful tempers or actions; but when viewed as connected with all their effects and consequences, the most untoward circumstances will be found to have wrought for good.]

    This subject naturally suggests,
    1.

    A rule whereby to judge of God’s electing love—

    [Our election of God can be known only by its effects [Note: 1 Thessalonians 1:4-5.]. To ascertain it, we must inquire whether we have been called by his grace, and whether, in consequence of that call, we love God supremely? If we experience these effects, we may safely conclude, that God has entertained eternal purposes of love towards us; but if we trace not these effects, our pretensions to an interest in his electing love is a fatal delusion. Let them, in whom these evidences are found, rejoice; but rejoice with trembling.]

    2. A ground of comfort under his apparent frowns—

    [Afflictions are not at the present joyous, but grievous; and because they are his rod, we are ready to say, “All these things are against me.” But the Scripture tells us, that “the trial of our faith is precious [Note: 1 Peter 1:7.].” Let the afflicted then consider what “good” may be accruing to them. Their troubles may be working so as to discover, prevent, punish, or destroy sin; — — — or they may be working to impart, exercise, strengthen, or perfect grace — — — What reason, in either case, have the afflicted to take comfort! We think little of inconveniences if they do but promote our temporal interest. Should we then be averse to any trials that may tend to our spiritual advantage? Let us wait to see “the end of the Lord,” and be solicitous rather about our future benefit, than our present ease.]

    3. A motive to love and serve God with our whole hearts—

    [Things are never represented as working for the good of the wicked; on the contrary, their temporal “blessings are often cursed” to them; yea, even spiritual blessings only aggravate their guilt and condemnation [Note: 2 Corinthians 2:16.]. Christ himself proves, not a Saviour, but a stumbling-block to them [Note: 1 Peter 2:7-8.]. But for God’s people, all things, sin excepted, work for good. Should they not then love him for such distinguishing mercy? Can they ever do enough for him, who so marvellously overrules all events for them?]

  • Romans 8:29,30 open_in_new

    DISCOURSE: 1878
    PREDESTINATION CONSIDERED

    Romans 8:29-30. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover whom he did predestinate, them he also called: and whom 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 stating 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 ministers 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 frequently or so strongly to insist upon it as unnecessarily to wound and grieve them. The true medium which a minister should aim at, is, to give to this doctrine, as well as to every other, as precisely as possible that measure of prominence and importance which it bears in the sacred writings. To be bringing it forward on every occasion, just as if it were among the first principles of religion, we consider as very injudicious, and detrimental to the best interests of religion: but to omit it altogether, we deem unworthy of a faithful servant of Christ. To the doctrines which have an opposite aspect, we give all due weight; and therefore we may be allowed to put this also before you, according as it is plainly declared in the passage 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 fore-knew, and predestinated them from all eternity to the privileges which they enjoy; and will infallibly complete his purpose respecting them, in their effectual calling, their free justification from all their sins, 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 sovereign will and pleasure: yet is that will regulated by the counsels of infallible wisdom [Note: Ephesians 1:5; Ephesians 1:11.]. 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 purposes were to be accomplished.

    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 they to be conformed to him? We answer, In holiness, in sufferings, and in glory.

    We are to be conformed to Christ in holiness. Our blessed Lord was altogether without spot or blemish, a perfect exemplar 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 [Note: 1 John 3:5.]” Such, “according to the measure of the gift of Christ,” are we to be also [Note: Ephesians 4:7.]. Like him we must live, not unto ourselves, but unto our God alone; making 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 [Note: John 17:14; John 17:16.]: we must rise superior to all its concerns, resist all its temptations, mortify all its lusts, and “walk in all things as Christ walked [Note: 1 John 2:6.].” The same mind altogether that was in him, must be in us also [Note: Philippians 2:5.]. And to this we are predestinated. We were not chosen of God from eternity, or made the subjects of his new-creating grace in time, because we were holy, or because he foresaw that we should be holy; but that we “might be holy:” “we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them [Note: Ephesians 1:4; Ephesians 2:10. These two passages deserve the most attentive consideration in this view.].”

    We are to be conformed to Christ in sufferings. Throughout his whole life our Saviour was “a man of sorrows, and acquainted 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 [Note: Zephaniah 3:12.].” 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 Beelzebub, 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 [Note: 1 Thessalonians 3:3-4.]; and so he affirms respecting us also: “All that will live godly in Christ Jesus shall suffer persecution [Note: 2 Timothy 3:12.].”

    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 suffered with him, we shall also reign with him,” and “be glorified together [Note: ver. 17. with 2 Timothy 2:12.].” We shall be like him in glory: “our vile body will be fashioned like unto his glorious body [Note: Philippians 3:21.]: our soul also will be changed into his perfect image [Note: 1 John 3:2.]; and our blessedness be altogether assimilated to his [Note: Revelation 3:21.]. And to all of this also our predestination extends. 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 [Note: 2 Thessalonians 2:13-14. See also Acts 13:48 and 1 Thessalonians 5:9.].”]

    2. The ultimate end respected our Lord Jesus Christ himself

    [The first-born were entitled to many privileges: to them belonged dominion, and the 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 [Note: Exodus 4:22.Hebrews 12:23.]. The whole family of believers are “kings and priests unto God,” and are entitled to inherit the kingdom of our heavenly Father [Note: Revelation 1:6; Matthew 25:24.]. But in respect of us, Christ is the First-born; for “He in all things must have the pre-eminence [Note: Colossians 1:18.].” He is to be the Head of all his Church and people [Note: Ephesians 1:21-22.]: and to this He is predestinated; yea, it is in order to this that they also are predestinated to the attainment of his glory. It was decreed in the eternal counsels of his Father, 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 travail of his soul [Note: Psalms 22:30. with Isaiah 53:10-11.].” 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 dependent 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 fact, we know that it was not thus left to chance: we are sure, that there is a chosen people, who were from eternity given to Christ, to be redeemed by his blood, and to be saved by his grace: and that of those who were so given him, he neither has lost, nor ever will lose, so much as one [Note: John 17:2; John 17:6; John 17:9-12; John 17:24.]. How many these are, God alone knows: but we are sure they are “many,” even “a multitude, whom no man can number, out of every kindred, and tongue, and people, and nation [Note: Revelation 5:9; Revelation 7:9.].”

    It will probably be objected, that, if there be any who are thus predestinated unto life, the remainder must of necessity be ordained to death. But this we by no means admit. We grant that it is a difficulty which we are not able to explain: and we are contented to be ignorant of those things which it has not pleased God to reveal: and, whether men maintain or deny the doctrine in question, they will find themselves equally at a loss to make every thing intelligible to our finite capacities. It is Scripture, and Scripture alone, that must determine what is truth: and, as long as God declares with an oath that “he has no pleasure in the death of a sinner, but rather that he turn from his wickedness and live,” so long we may rest assured, that, notwithstanding he has predestinated many to life, he has not predestinated one single soul to death; nor is the doctrine of absolute reprobation a just and necessary consequence of predestination. To draw the line, we again acknowledge to be beyond the power of any finite capacity: nor are we so much concerned to draw it as some may imagine: for, whether we admit or reject the doctrine of predestination, the same number will be saved at last. The man who denies that doctrine, will admit, that all who repent and believe in Christ, shall be saved, and that all the impenitent and unbelieving shall perish: and the same is admitted by those who maintain the doctrine of predestination: so that an equal number are saved on either plan. The only difference lies in this: that they who maintain this doctrine refer all the glory of man’s salvation to God alone, making him the Author and the Finisher of it, from first to last: whilst those who deny the doctrine, give a great measure of the glory to the creature: for, however they may acknowledge that salvation through Christ is a gift to mankind at large, they make every individual the first moving cause of his own salvation: and exactly in proportion as they ascribe salvation either to human merit, or human agency as independent of God’s grace, in that proportion they give to man a ground of glorying before God. Whatever they may say, according to them, it is man “who maketh himself to differ;” and his salvation must ultimately be ascribed to him as its true, proper, original, and moving cause. It is in this view that we are anxious to have the doctrine of predestination properly understood. As a mere abstract and speculative point, we could very contentedly wave the discussion of it: but, as involving the honour of God, we cannot but consider it as deserving our most serious attention. Nevertheless, if any man cannot receive it, we are not disposed to contend with him, but are contented with pressing on his consideration such matters only as are of primary and fundamental importance.]
    Hoping however that the truth of the doctrine has approved itself to you, we shall proceed to state,

    II.

    The way in which those ends are accomplished—

    The order and method of God’s dispensations, from eternity to eternity, are here clearly marked:

    1. He “foreknows” men as objects of his love—

    [As far as relates to mere prescience, all things are equally exposed to the view of the omnipresent God; and they who shall ultimately perish, are as much “foreknown” by him, as those that shall be saved. Many in this sense are foreknown by him, who are not predestinated, or called, or justified, nor ever will be glorified. But the word here used imports more than mere prescience, and includes an affectionate regard to the persons foreknown. In this sense it is elsewhere used [Note: John 10:14. Romans 11:2 and in 1 Peter 1:20, the same word is rendered, by a far stronger term, “fore-ordained.”]; and in this sense it must be understood in the passage before us. It is equivalent to that expression of the prophet Jeremiah, “He has loved us with an everlasting love [Note: Jeremiah 31:3.].” And if we inquire into the reason of this love, we can assign no other than that which our blessed Lord has assigned, “Even so, Father, for so it seemed good in thy sight [Note: Matthew 11:26.].”]

    2. He then “predestinates” them unto life—

    [We speak of this, as though it succeeded the former in point of time: but with God there is no interval between his foreknowledge and fore-ordination. The inward affection, and the decree consequent upon it, are perfectly co-existent. But in God’s predestination, he has respect both to the end and to the means; or rather to the end by the means. He does not ordain men to life in a way of sin, but, as we have already shewn, in a way of holiness. This is strongly asserted by St. Paul, in a fore-cited passage; “God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth [Note: 2 Thessalonians 2:13.].” And St. Peter to the same effect says, We are “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ [Note: 1 Peter 1:2.].”]

    3. In due time he “calls” them by his word and Spirit—

    [The calling here spoken of, is not the mere external call of the Gospel: for many are so called, who, rejecting the call, are never justified or glorified. It is the internal call, whereby they are “made willing in the day of God’s power.” “The word comes to them in demonstration of the Spirit and of power,” and they are “turned from darkness unto light, and from the power of Satan unto God [Note: 1 Corinthians 2:4.Acts 26:18.].” This is the call which they experience, and which is the combined result of God’s eternal purpose, and his effectual grace [Note: 2 Timothy 1:9.]

    4. These, as soon as they believe, he “justifies”—

    [Whatever sins a man may have committed, they are all blotted out of the book of God’s remembrance, the very instant that he obeys the Gospel call: “All that believe,” says the Apostle, “are justified from all things [Note: Acts 13:39.]:” nor shall so much as one of “his sins and iniquities ever be remembered against him any more [Note: Hebrews 8:12.].”]

    5. These, in due time, he glorifies—

    [Yes, blessed be God, the chain of God’s purposes reaches from eternity to eternity; nor shall one link of it be broken. The glorification of the saints is in part effected, even in this life; inasmuch as “the Spirit of glory and of God resteth upon them [Note: 1 Peter 4:14.];” and “they are changed into Christ’s image, from glory to glory, by the Spirit of the Lord [Note: 2 Corinthians 3:18.].” But in heaven their, felicity will be perfect: there “all that was in part will be done away:” they will “see as they are seen, and know as they are known;” and will be like, and with, their God, for ever and ever.

    Here, it may be observed, is no distinct mention made of sanctification; and this may be supposed to give some countenance to those who imagine that sanctification is unnecessary to our final salvation. But sanctification is not omitted here: on the contrary, it is interwoven with the whole statement. For respecting whom are all these things spoken? Respecting those “who love God.” Now love to God is the root and summit of all holiness: and therefore it is plain, that the persons spoken of as called, and justified, and glorified, must be holy. Moreover, the thing to which they are predestinated is, “to be conformed to the image of Christ:” but how can that be if they be not holy? Again; sanctification is yet further implied in their justification, from which it must of necessity spring, as an effect from a cause; as also in their glorification, to which it is necessary as a means to an end: for without a “meetness for their inheritance” they could not possibly enjoy it. We see therefore that the omission is in appearance only, and not in reality; and that there is no ground whatever afforded for antinomian licentiousness.]
    Many who do not in their hearts disapprove of this doctrine, yet think of it as affording matter for speculation only, and as of little, if any, use with respect to practice.

    But, in fact, it is a doctrine of great practical importance; for it lays the axe to the root of,
    1.

    All boasting—

    [If any man be disposed to boast, he must, in his own opinion at least, either have merited salvation in some measure by his own goodness, or effected it by his own power. They who deny the doctrine of predestination do unavoidably give some occasion for men to boast: for whether they make God’s predestination to be influenced by something done, or something foreseen, still it is the inherent and independent goodness of man that is made the determining ground of God’s choice, and the original cause of man’s salvation. But the doctrine of predestination plucks up all such conceits by the very root: it makes God’s sovereign choice the primary source of man’s happiness, and God’s immutable purpose the means of its final consummation. If it be asked, Why did God love him? it must be answered, “Because he would love him [Note: Deuteronomy 7:7-8; Deuteronomy 9:4-5.].” If it be further asked, Who “hath wrought all his works in him?” it must be answered, God [Note: Isaiah 26:12. 2 Corinthians 5:5.]. It is God who laid the foundation, and who carries on the spiritual building even to the end: and when the top-stone is brought forth, every sinner in the universe must “cry, Grace, grace unto it [Note: Zechariah 4:6-9.].”]

    2. All presumption—

    [The doctrine of predestination is objected to by many, under the idea that it authorizes and encourages persons to say, “I am elected, and have therefore no cause to fear, or even to take heed of my ways.” But, if any man were so to abuse the doctrine, we would immediately ask him this question; Are you conformed to the image of Christ? Here is a test whereby to try our pretensions: and it will instantly discover of what value they are in the sight of God. If a man have an evidence in his own soul, that a work of grace has been begun within him, and that he has been enabled, in a considerable degree, to “put off the old man, and put on the new,” then, in proportion as that change is manifest, he may infer from it his election of God: but, if that change do not appear in his life and conversation, then he may know infallibly, that, in speaking of himself as one whom God has predestinated unto life, he deceives his own soul, and gives advantage to his great adversary to destroy him. Let this then be well known, that we must try ourselves whether we be in the faith: and we must determine the matter, not by any groundless conceits of our own, but by our proficiency in righteousness and true holiness.]

    3. All despondency—

    [The doctrine of predestination, if abused, may generate both presumption and despondency: as our Church, in her 17th Article, has told us. But this does not militate against the doctrine itself; for on the same ground, we might decry every other doctrine of Christianity. Be it so: a man has not at present any evidence that he is one of God’s elect: Does this warrant him to conclude that he is given over to a state of reprobation? Surely not: for, if he look into the Scriptures, he will find that even the Apostles themselves were once in a carnal unconverted state, yea, “were children of wrath, even as others [Note: Ephesians 2:3.].” But as the Apostles were in God’s own time delivered from that state, so may we be, notwithstanding we are at this moment in a state which is most unpromising. God did not choose the Apostles for any good that was in them, or that he foresaw would be in them: and therefore he may magnify his grace towards us, even as he did towards them. His grace is his own, and he may confer it on whomsoever he will: and it is a most consolatory thought, that, as he may, so he often does, cause his grace to abound where sin has most abounded. This we are sure is the doctrine of our Church; and we cannot do better than refer you to her Article upon this subject — — — Nevertheless, if any man be not able to receive this doctrine, we would on no account press it upon his mind: we would rather say to him, Discard it from your mind: and take the broad promises of Scripture, wherein it is declared, that “the blood of Christ cleanseth from all sin,” and that he “will save to the uttermost all who come unto God by him.” Take, I say, these promises, not with any reference whatever to God’s eternal counsels towards you personally, but with a perfect confidence that he will fulfil them to all who rely upon him; and that no sinner in the universe, who comes to him in his Son’s name, shall ever be cast out.]

  • Romans 8:32 open_in_new

    DISCOURSE: 1879
    GOD’S GIFT OF HIS SON A GROUND FOR EXPECTING EVERY OTHER BLESSING

    Romans 8:32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

    IF we contemplate the mysterious work of redemption, and the grace of God as displayed in it, we shall be filled with wonder and amazement [Note: ver. 30.]; and in the view of it we shall defy all the enemies of our salvation [Note: ver. 31.]: but if we contemplate the means by which redemption has been effected, even by the gift of God’s only dear Son, our exultation will rise to the highest summit of confidence and triumph. We may then assure ourselves, as the Apostle does in the text, that God’s past goodness to us is a just ground for expecting every other blessing at his hands.

    In these words we notice,

    I. What God has done for us—

    The state of fallen man was desperate: no possible way was left whereby we might restore ourselves to God’s favour. God, in compassion to us, “spared not his own Son [Note: Οὐκ ἐφείσατο may either mean that he spared him not in a way of justice, i.e. that he exacted of him the utmost farthing of our debt (see 2 Peter 2:4.) or that he spared him not in a way of bounty, i. e. withheld him not. The latter seems to be the sense in this place.].”

    [Nothing less than the incarnation and death of the Son of God could remedy the miseries which mankind had brought upon themselves; yet, such was God’s regard for our sinful race, that, rather than they should perish, he would not withhold his only Son.]
    He even “delivered him up” to death—
    [God sent not his Son merely to instruct us: he gave him to make atonement for our sins: he sent him to die even the accursed death of the cross.]
    We “all” were the persons for whose sake God thus delivered him—
    [All indeed are not alike benefited by this gift; but it was designed alike for all, and there is a sufficiency in the death of Christ to expiate the sins of all. If any receive not salvation through him, they owe it, not to any want of love and mercy in the bosom of Jehovah, (for he willeth not the death of any sinner,) nor to any want of merit in the Saviour, (for his blood can cleanse from all sin,) but altogether to their own obstinate unbelief. Every one, who desires acceptance through him, may confidently say, He was delivered up for me.]

    This manifestation of Divine goodness affords abundant ground for,

    II.

    The inference drawn from it—

    God will “give us all things” that are needful—
    [The general expression “all things” must be understood in a limited sense. God will not give worldly riches and honours to his people; but all things that are good for them he will bestow, whatever they need for body or soul, for time or eternity.]

    He will give us all things “freely”—
    [He does not need to have blessings extorted from him by importunity: he is far more willing to give than we are to ask; nor does he give because we ask, but stirs us up to ask, because he before determined to give: he will bestow every thing on his people as a father on his own children.]

    This may be inferred from what he has already done—
    [Will not he, who has given his own Son, give smaller things? Will he, who was so gracious to his enemies, forget his friends? Will he, who did so much unsolicited, refuse those who cry day and night unto him? This inference is so obvious, that the Apostle appeals to the reason of every man to judge of it. He insinuates that to doubt it would be the height of absurdity: he seems to think that God could not act otherwise.]

    By way of improvement,
    1.

    Let us endeavour to estimate aright this gift of God—

    [God’s own Son is infinitely above all creatures: all the hosts of angels and all the glory of heaven were nothing in comparison of him. Had he been a mere creature, the Apostle’s inference had been inconclusive [Note: If our Lord were only a creature, the reasoning would be to this effect:—‘If God delivered up one creature to endure temporal pain, how shall he not deliver millions of creatures from enduring eternal misery? If he gave one creature, who was infinitely below himself, to be deprived of life for a time, how shall he not give himself, who is infinitely above all creatures, to be our everlasting portion?’ What force or propriety would there be in such reasoning as this?]. He, against whom the sword of vengeance was put forth, was Jehovah’s fellow [Note: Zechariah 13:7; 1 Timothy 3:16.]. Let our gratitude rise in proportion to the excellency of this gift: let us contemplate its excellency, till we exclaim with the Apostle [Note: 2 Corinthians 9:15.]—]

    2. Let us avail ourselves of the encouragement given us to ask for more—

    [We daily need many things both for our bodies and souls, and we have the fullest assurance that God will grant us what we need. Let not any one then say, “I am too unworthy to ask.” What worthiness was there in man to obtain the gift of God’s own Son? After him, can there be any thing too great for God to bestow? Surely then the weakest and the vilest may enlarge their petitions. If we “open our mouths wide, God will fill them.”]

    3. Let us be chiefly solicitous to receive Christ himself—

    [God will bestow every thing “with Christ:” we cannot receive his blessings without him, nor him without his blessings. Let us then in every state labour most to secure our interest in Christ. If he be ours, we cannot but have every thing in, and with him [Note: 1 Corinthians 3:21-23.]

  • Romans 8:33,34 open_in_new

    DISCOURSE: 1880
    PAUL’S CONFIDENCE

    Romans 8:33-34. Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? 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.

    OF all the systems that mankind have devised for reconciling themselves to God, there is not any that will afford solid confidence to the soul: they have never been able to fix a standard that should be a sufficient test of men’s attainments, or to draw a line of distinction between those who should attain salvation, and those who should fall short of it. Hence, after all their labours, they are left in a painful uncertainty about their eternal state. But the Gospel removes all suspense on this subject; and gives to those who cordially embrace it, a full assurance of their acceptance with God. In the New Testament we find scarcely any intimation of believers being harassed with doubts and fears: but there are many instances wherein they express the most assured expectation of happiness and glory. In confirmation of this, we need look no further than to the words before us; wherein St. Paul speaks of them as having communion with Christ in his most exalted privileges, and as possessing the very same confidence as the Messiah himself enjoyed [Note: Compare Isaiah 50:7-9. with the text.]: he, not in his own person only, but in the behalf of all God’s people, challenges the whole universe to lay any thing to their charge, so as ultimately to condemn them.

    We shall consider,

    I. His confident challenge—

    The name by which he characterizes God’s people is most appropriate—
    [Among the ungodly world, there is scarcely a more sarcastic or contemptuous expression ever used, than that by which God himself designates his own people. When they say, “There is one of the elect,” they mean by it, “There is a sanctimonious hypocrite, and a contemptible fanatic.” But, whatever opprobrium they may attach to the word “elect,” be it known, that there is an elect people, whom “God has chosen in Christ Jesus from before the foundation of the world [Note: Ephesians 1:4.],” and that too, irrespective of any works that they should afterwards perform [Note: 2 Timothy 1:9; Romans 9:11.]. He chose them because he would choose them, and loved them because he would love them [Note: Deuteronomy 7:6-8.]. And if any are disposed to quarrel with this exercise of sovereign grace, let them tell us, who made the distinction between the Jews and the rest of the world; and why he did so: let them also tell us, why he, who in that sovereign way chose nations, may not also choose individuals: and why he, who chose some to enjoy the means of salvation, may not choose others to salvation itself. Proud man may frame distinctions, if he pleases: but if the exercise of God’s sovereignty be unjust in the one case, it must be unjust also in the other; and if it be admitted in the one case, it must be also in the other.

    Ignorant men are ready to think, that this is a proud title: but it is the most humiliating title that can be imagined; because it acknowledges that no man on earth would ever have chosen God, if God had not first chosen him: and it is the rejection of this title, not the assumption of it, that argues pride; inasmuch as it implies, that some have within themselves an excellence, which has attracted the notice of Almighty God, and induced him to confer on them the most distinguished privileges.]

    In behalf of these he expresses the most assured confidence of their salvation—
    [No assertion, however strong, could so fully declare his confidence, as the challenge does which he gives to the whole universe.
    We are not to understand him as saying, that there is no ground for accusing and condemning the elect; but, that they are brought into such a state that nothing ever shall be laid to their charge so as finally to effect their ruin.

    Let us then, with him, give the challenge to all who may be supposed most likely to prevail against us; to the law, to Satan, to conscience, yea, with reverence be it spoken, even to God himself.

    The law indeed may accuse us of having violated every commandment in ten thousand thousand instances: yet will we defy it to condemn us. Satan may affirm with truth, that we have been his vassals far the greater part of our lives: yet shall not he prevail against us. As for conscience, that will testify against us, that we have indulged many secret lusts, and been guilty of innumerable transgressions: yet shall not its allegations be heard to our confusion. It is needless to say what the omniscient God might lay to our charge, what rebellion against his Majesty, what neglect of his dear Son, what opposition to his Holy Spirit: but yet, notwithstanding all, so is the believer circumstanced, that God himself can find nothing for which to condemn him.

    Doubtless these are strong assertions; and we may perhaps be ready to question the truth of them. But, if there were the smallest room for doubt, would the Apostle have been so confident in his challenge? Would he have repeated the challenge in such unqualified terms, if he could have been answered in so easy and obvious a manner as some imagine?]
    Arrogant as the Apostle may appear, we shall cease to think him so, if we consider,

    II.

    The grounds of his confidence—

    His answers might be read, like the questions themselves, in the form of interrogatories; and they would derive much additional spirit and force from this construction, which indeed both the preceding and following context seem to countenance. But in whatever way his words are pointed, the import of them is much the same. He grounds his confidence on,

    1. The sovereignty of the Father’s grace—

    [The elect, having believed in Jesus, are actually brought into a justified state. Now justification implies a free, a full, an everlasting remission of all our sins. It is a free gift bestowed upon us, not as saints, but as sinners: we are not first made godly, and then justified; but are first justified, and then made godly. St. Paul expressly gives this title to God, “The justifier of the ungodly [Note: Romans 4:5.].” When God of his infinite mercy vouchsafes to justify a sinner, he does not put away some sins, and retain others; but “blots them all out as a morning cloud [Note: Isaiah 44:22.],” and “puts them from us as far as the east is from the west [Note: Psalms 103:12.].” It is a blessed and a certain truth, that “all who believe are justified from all things [Note: Acts 13:39.].” Nor does God cancel our debt for a time only, intending to call us to account for it at a future period: for he covenants with us, that “our sins and iniquities he will remember no more [Note: Hebrews 10:17.];” and he assures us, that “his gifts and calling are without repentance [Note: Romans 11:29.].”

    Now if God thus justify his elect, we may well ask, “who shall condemn them?” If he “cast all our sins into the very depths of the sea [Note: Micah 7:19.],” who shall bring them up again from thence, and lay them to our charge? He “beholdeth not iniquity in Jacob [Note: Numbers 23:21.],” but views us as “complete in Christ [Note: Colossians 2:10.]:” and has formed a chain that shall not be broken: “whom from eternity he foreknew and predestinated, them, in his appointed time, he called and justified; and them he will also glorify” for evermore [Note: Romans 8:30.]

    2. The perfection of the Redeemer’s work—

    [Every part of Christ’s work was considered by the Apostle as a security for the salvation of God’s elect. His death, his resurrection, his ascension, his intercession are so many pledges, that no one shall ever trust in him in vain.

    For what end was it that Christ died, but to procure “eternal redemption” for his people [Note: Hebrews 9:12.]? “He gave his own life to be a ransom for them [Note: Matthew 20:28.];” “he shed his blood for the remission of their sins [Note: Matthew 26:28.]:” “he died that they might live no longer to themselves, but unto him that died for them [Note: 2 Corinthians 5:15.].” We confess, that, if we look only at their steadfastness, they may come into condemnation; and “the weak brother for whom Christ died, and that has been actually washed in his blood, may perish [Note: Romans 14:15 and 1 Corinthians 8:11.]:” but their security is in Christ; who will not readily forego the ends of his death, or give up to Satan the souls which he has purchased at so dear a rate.

    The resurrection of Christ is a great additional security to the believer; because it was a liberating of our surety from the prison to which he had been carried on our account; and consequently it argues the full discharge of that debt which he had taken upon himself. Hence a peculiar stress is laid upon it in the text; as also in another place, where it is said, “If when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life [Note: Romans 5:10.].” Now if he “died for our offences, and rose again for our justification [Note: Romans 4:25.],” will he suffer this end to be defeated? We may be well assured he will not.

    From the ascension of Christ a yet fuller assurance may be derived, because he is gone to “the right hand of God” both as our forerunner and our head. He is not only “preparing places for his people,” but is invested with all power in heaven and in earth, and has the government of the whole universe committed to him, on purpose that he may put down all his, and his people’s, enemies [Note: 1 Corinthians 15:24-25.]. If then he kept his people when he was on earth, so that not one of them was lost [Note: John 17:12.], will he now suffer any to pluck them out of his hand? No: he has said, that “they shall never perish [Note: John 10:28.]:” and he will assuredly fulfil his word.

    If any thing further be requisite for the comfort of our minds, we find it abundantly supplied in the intercession of Christ. The only doubt that can arise on this subject is, whether our manifold backslidings will not provoke the Father to cast us off? But “Christ ever liveth to make intercession for us,” and thereby preserves that peace, which otherwise would be interrupted every hour. If indeed our transgressions were wilful and habitual, we should prove ourselves at once not to be of the number of God’s elect. But if they be only such as arise from the infirmity of our nature; if they be lamented, resisted, and diminished; and if they make us to cleave more earnestly to Christ, Christ will be “our Advocate with the Father [Note: 1 John 2:1.],” and will prevail so as to “save us to the uttermost [Note: Hebrews 7:25.].”

    From all these grounds we may affirm with the fullest assurance, that “there is no condemnation to them that are in Christ Jesus [Note: Romans 8:1.].”]

    To improve this subject, let us stir up ourselves,
    1.

    To humble inquiry—

    [Are we of the number of “God’s elect?” This is no difficult point to ascertain: for though we cannot look into the book of God’s decrees, to see whether God have chosen us, we may search the records of our own conscience, to see whether we have chosen God: and this will determine the point at once. If we have chosen God as our portion, and Christ as our way to the Father, it is an indisputable evidence that God had before chosen us; because we never should have loved him, if he had not first loved us. But if we feel no such delight in God, we have no reason to think that we belong to him. Let this mode of inquiry be instituted; and let it be pursued with the seriousness which it deserves.]

    2. To grateful adoration—

    [What debtors are we to the grace of God, that grace that chose us, that grace that treasured up a fulness for us in Christ Jesus! What do we owe to him, who, when he had passed by angels, was pleased to choose us; and when he might justly have driven us beyond the hope of mercy, has placed us beyond the fear of condemnation! Surely, if we pour not out our hearts in devoutest gratitude before him, the very stones may well cry out against us.

    But while we render to him the tribute of a thankful heart, let us also glorify him by a holy life. It is “to good works that we are chosen [Note: Ephesians 2:10; Titus 2:14.],” and “to salvation through sanctification of the Spirit [Note: 2 Thessalonians 2:13.],” and therefore we must answer the end of our election, if we would finally enjoy its blessings. Let us then walk worthy of our high calling, and cultivate all the dispositions of God’s elect; and be as studious to avoid all grounds of accusation, as to escape the miseries of condemnation itself.]

  • Romans 8:38,39 open_in_new

    DISCOURSE: 1881
    PAUL’S ASSURANCE OF PERSEVERING

    Romans 8:38-39. 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.

    AS there is a typical resemblance between that good land which was promised to the Jews, and that better country which is reserved for us in heaven, so is there a striking resemblance between those, whether Jews or Christians, who have looked forward to the accomplishment of the promises. We see Moses while he was yet on the other side of Jordan, and Joshua soon after he had arrived on the borders of Canaan, appointing the boundaries of the twelve tribes, settling every thing with respect to the distribution of the land, and ordering various things to be observed, just as if they were already in full possession of the whole country without one enemy to oppose them. This appears at first sight presumptuous; but they knew that God had given them the land; and therefore, notwithstanding the battles which were yet to be fought, they doubted not in the least but that they should obtain the promised inheritance. Thus also the Apostle, in the passage before us, speaks in the language of triumph on behalf of himself and of all the Christians at Rome, and that too even while they were surrounded with enemies, and conflicting on the field of battle.

    It will be profitable to consider,

    I. The point of which the Apostle was persuaded—

    [”The love of God” is that which God has manifested to us “in Christ Jesus,” not merely in sending his Son to die for us, but in forgiving our sins, and adopting us into his family for his sake.
    From this love the Apostle says, Nothing shall ever separate us: and, to strengthen his assertion, he calls to mind the various things which might be supposed capable of effecting a separation; and declares concerning each, that it never shall.
    He mentions four distinct couplets. First, “neither death nor life” shall be able. Death is that which is most of all dreaded [Note: Hebrews 2:15.], and life is that which is most of all desired [Note: Satan for once spake truth, Job 2:4.]: more especially, if the one be attended with bitter agonies, or the other with all the pleasures of sense, their influence over us is exceeding great. But neither the one with all its terrors, nor the other with all its comforts, shall ever dissolve the union that subsists between God and his believing people.

    Next, “neither angels, nor principalities, nor powers” shall be able. By angels must certainly be meant the evil angels, since the good angels are employed in ministering to the heirs of salvation, and would rather confirm them in the love of God than separate them from it: whereas, the evil angels, like a roaring lion, are constantly seeking whom they may devour. “Principalities and powers” are civil magistrates, who hold dominion over the visible, as the devils do over the invisible, world: and who, alas! too often unite their influence with that of Satan to destroy the Church. But neither the one nor the other, nor both combined, shall ever separate a believer, how weak soever he may be, from the love of God.
    Moreover “things present or things to come” will be found alike impotent in this respect. Present things may be so embarrassing as greatly to perplex us; and things future may appear so formidable as to make us think it almost impossible for us to maintain our ground against them; but they shall never prevail to destroy a child of God.
    Lastly, “neither height nor depth” shall be able. To some the height of earthly prosperity is a dreadful snare; to others the depth of adversity and distress. But the believer may defy them both: for not only they shall not be able, but “nothing in the whole creation” shall be able, to separate him from the love of God.]

    This confidence of the Apostle being so extraordinary, let us consider,

    II.

    The grounds of his persuasion—

    These were twofold; general, as relating to others; and particular, as relating to himself; the former creating in him an assurance of faith; the latter an assurance of hope. We notice,

    1. The general grounds—

    [These are such as are revealed in the Holy Scriptures, and are common to all believers.

    The stability of the covenant, which God has made with us in Christ Jesus, warrants an assurance, that all who are interested in it shall endure to the end. It secures to us not only a new heart, but a divine agency, “causing us to walk in God’s statutes [Note: Ezekiel 36:26-27.].” It engages that God shall never depart from us, nor we from him [Note: Jeremiah 32:40.]. In short, it promises us “grace and glory [Note: Psalms 84:11.].” Now this covenant shall not be broken: if heaven and earth fail, this shall not [Note: Isaiah 54:10.]: there shall not be one jot or tittle of it ever violated: it is “ordered in all things, and sure [Note: 2 Samuel 23:5.].” Consequently the believer shall never be deprived of any of its blessings.

    The immutability of God is another ground of assured faith and hope. Wherefore did God originally set his love upon us? Was it for our own goodness, either seen or foreseen? Alas! we had no existence but in God’s purpose: and, from the moment we began to exist, we have never had one good thing in us which we did not first receive from God [Note: 1 Corinthians 4:7.]. If then God loved us simply because he would love us [Note: Deuteronomy 7:7-8.], and not for any inherent loveliness in us, will he cast us off again on account of those evil qualities which he well knew to be in us, and which he himself has undertaken to subdue? This would argue a change in his counsels: whereas we are told that, “with him there is no variableness neither shadow of turning [Note: James 1:17.];” and that “his gifts and calling are without repentance [Note: Romans 11:29.].”

    The offices of Christ may also be considered as justifying an assured hope of final perseverance. For our Lord did not assume the priestly, prophetic, and kingly offices merely to put us into a capacity to save ourselves; but that his work might be effectual for the salvation of all whom the Father had given to him: and at the last day he will be able to say, as he did in the days of his flesh, “Of those whom thou hast given me I have lost none.” If he is ever living on purpose to make intercession for them, and is constituted Head over all things to the Church on purpose to save them, then he will keep them; none shall ever pluck them out of his hands [Note: 1 Samuel 2:9; 1 Peter 1:5.John 10:38.], nor shall any thing ever separate them from the love of God.]

    2. The particular grounds—

    [We need not resort to any express revelation made to Paul, in order to account for his confidence: for he could not but know that he had believed in Christ, and that he was as desirous of being sanctified by his grace as of being saved by his blood; and consequently, he could not doubt his interest in the promises. And wherever conscience testifies that this is the real experience of the soul, there a person may entertain the same assured hope as Paul himself did.
    It would not indeed be expedient for young converts to indulge too strong a confidence; because their sincerity has been but little tried, and they are by no means sufficiently simple in their dependence on God: in proportion therefore as the evidences of their faith are defective, and the means of stability are overlooked, they must relax their confidence of persevering to the end. As for those who are already in a backslidden state, it would be a most horrible delusion in them to say, that nothing should separate them from the love of God: since they have reason to doubt at this moment whether they be at all interested in his love.

    But a humble contrite person, that is living by faith on the Son of God, and maintaining a suitable conversation in all his spirit and conduct, he may conclude himself to be in the love of God, and be persuaded firmly that nothing shall be able to separate him from it. He then stands in the very situation of the Apostle, as far as respects his own personal experience, and therefore may indulge the same joyful hope and persuasion that he shall endure unto the end. Nor need he be at all discouraged on account of his own weakness, since the more weak he feels himself to be, the stronger he is in reality [Note: 2 Corinthians 12:10.], inasmuch as he is made more dependent on his God.

    In a word, an assurance of faith respecting the accomplishment of God’s promises to believers, should be maintained by all, since his word can never fail: but an assurance of hope respecting our own personal interest in those promises, should rise or fall according to the evidences we have of our own sincerity.]

    Address—
    1.

    Those who know nothing of this joyful persuasion—

    [Do not condemn that of which you are not capable of judging aright: but seek an interest in the love of God; and believe in Christ, through whom the Father’s love shall be secured, and by whom it shall be revealed to your soul. When “the love of God has been shed abroad in your own hearts,” you will be better able to judge of the confidence which that love inspires.]

    2. Those whose persuasion accords with that of the Apostle—

    [Nothing surely can be conceived more delightful than to possess an assured hope of eternal happiness and glory. But let it never be abused to the encouragement of sloth. If we profess that nothing shall separate us from the love of God, let us take care that nothing does separate us from it. Let not the temptations of Satan, or the persecutions of men, not the comforts of life, or the terrors of death, let nothing felt at present, or feared in future, let nothing in the whole creation draw us aside from the path of duty, or retard our progress in the divine life [Note: Jude, ver. 20, 21.]