The Leonard Library
OTpcliffe College
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Reister No.. |.6..2. .1..3
TH E
ENTIRE WORKS
REV. CHARLES SIMEON, M.A
WITH COPIOUS INDEXES,
PKEPAKEI) BY Till: lu;v.
THOMAS HARTvVELL HORNE, B.D.
LONDON:
PRINTED BY UICUAUD CI,AY, BH E AD-STREKT-H ILL-
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OK
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NOW FIRST DIGESTED INTO ONE CONTINUED SERIES,
AM) FORMING A COMMENTARY
fl ON KVKRY BOOK OF
THE OLD AND NEW TESTAMENT;
ID u MICH is * s N i:\ ii
AN IMPROVED EDITION OF A TRANSLATION or
CLAUDE S ESSAY ON THE COMPOSITION OF A SERMON.
IN TWKNTY-ONK VOLUMES.
BY THE REV. CHARLES SIMEON, M.A.
SENIOR FELLOW OK KING S COI.I.EGK, CAMBRIDGE.
VOL. XIX.
2 TIMOTHY TO HEBREWS.
LONDON:
H OLDS W O II T H AND B A L L,
AMKN CORNER, PATERNOSTER ROW.
M DCCCXXXIII.
.<;
CONTENTS TO VOL. XIX.
lent.
Subject.
I age.
2 TIMOTHY
2240.
i. 7.
The Spirit of vital Christianity .
1
2241.
i. 9.
Effectual Calling
6
2242.
i. 10.
Death abolished, and Life revealed .
9
2243.
i. 12.
Confidence in God a Source of Con
solation
13
2244.
ii. 1.
Strength in the Grace of Christ .
17
2245.
ii. 7.
Consideration enforced
21
2246.
ii. 10.
Paul s Love to the Elect exemplified .
26
2247.
ii. 1114.
The Equity of God s Procedure .
29
2218.
ii. 19.
The Stability of the Covenant
35
2249.
ii. 20, 21.
Saints, Vessels of Honour ....
38
2250.
ii. 25, 26.
The great Ends of the Ministry .
43
2251.
iii. 1, 2.
Self-love reprobated
47
2252.
iii. 5.
Form and Power of Godliness .
51
2253.
iii. 7.
A Want of Profiting by the Gospel
censured
55
2254.
iii. 10.
Character of St. Paul
60
2255.
iii. 12.
63
2256.
iii. 15.
The early Knowledge of Timothy .
66
2257.
iii. 16, 17.
The Excellency of the Scriptures .
71
2258.
iv. 1, 2.
Charge to Ministers and People .
76
2259.
iv. 7, 8.
A Christian s dying Reflections .
79
22GO.
iv. 10.
81
TITUS
2261.
i. 16.
False Professors described ....
86
2262.
ii. 6.
Sober-mindedness
90
2263.
ii. 1114.
The Gospel productive of Holiness .
97
2264.
. iii. 47.
Work of the Trinity in Redemption .
101
2265.
iii. 8.
True Way of promoting good JVorks
112
CONTENTS.
Discourse.
Text. Subject.
Page.
PHILEMON
2266.
7.
117
2267.
10, 11.
The Efficacy of the Gospel . . .
123
HEBREWS
22C8.
i. 3.
Christ s Ascension to Glory
131
2260
i. 6.
134
t\JiJ *
2270.
i. 8.
Excellency of Christ s Person and
138
2271.
i. 1012.
Christ s Superiority to Angels
143
2272.
i. 14.
The Ministry of Angels ....
148
2273.
ii. 3.
Greatness of the Gospel Salvation
156
2274.
ii. 68.
Christ s Superiority to Angels .
161
2275.
ii. 10.
Sufferings of the Messiah necessary .
166
2276.
ii. 14, 15.
The Ends of Christ s Incarnation
170
2277.
ii. 18.
Christ s Power to succour the Tempted
176
2278.
iii. 1.
Names and Offices of Christ .
179
2279.
iii. 5, 6. .Christ s Superiority to Moses .
182
2280.
iii. 12 14. Against departing from God . . .
187
2281.
iv. 1. Canaan typical of the Believer s spi
ritual and eternal Rest ....
191
2282.
iv. 2. The Reason why Men are so little
profited by the Gospel ....
194
2283.
iv. 9. The Rest that remains for God s
201
2284.
iv. 12.
The Word of God quick and powerful
204
2285.
iv. 13.
God sees our inmost Thoughts .
210
2286.
iv. 15, 16.
Encouragement derived from the Cha
racter of Christ
212
2287.
v. 79.
Christ benefited by his own Sufferings
218
2288.
v. 1114.
The slow Progress of many reproved
221
2289.
vi. 13.
Going on to Perfection
225
2290.
vi. 46.
The Danger of Apostasy ....
232
2291.
vi. 7, 8.
The Difference between fruitful and
237
2292.
vi. 911.
The Things that accompany Salvation
240
2293.
vi. 12. Exhortation to Diligence ....
245
2294.
vi. 17, 18. The. Citii nf Refuae
250
2295.
vi. 19, 20.
253
CONTENTS.
Discourse.
Text.
Subject
Pge.
HEBREWS
229G.
vii. 1 3.
Melchizedec a Type of Christ
263
2297.
vii. 19.
The Superiority of the Christian
above the Mosaic Dispensation
267
2298.
vii. 25.
Christ s Priesthood, and Ability to
Save
272
2299.
vii. 20.
Christ, a suitable High-priest .
276
2300.
viii. G.
Christ the Mediator of the New Co
venant
281
2301.
ix. 11, 1-J.
Christ above, the Levitical Priests
28 8
j 2302.
ix. 13, 14.
Jcii ish Sacrifices typical of Christ s .
292
2303.
ix. 22.
A a Remission /cithout Blood .
297
2304.
ix. 23.
Use of Typical Purifications .
301
2305.
ix. 2J.
T/ie Holy of Holies, a Type .
307
230G.
ix. 20.
Christ s Appearance to take away Sin
311
2307.
ix. 27, 28.
Christ s second Cominy
313
2308.
x. 3.
Seasons of Penitence recommended
316
2309.
x. 510.
Christ superseding the legal Sacrifices
323
2310.
x. 14 17
The Perfection of Christ s Sacrifice .
328
2311.
x. 1922.
The Way of Access to God through
the Vail
333
2312.
x. 2325.
Steadfastness and Activity in God s
Service inculcated
337
2313.
x. 2G 31.
The Evil and Danger of Apostasy .
343
2314.
x. 32
The Benefit of past Experience .
349
2315.
x. 35, 3G.
Patient Fortitude required ....
355
231G.
x. 38, 39.
True Cleans of Persevering to the End
358
2317.
xi. 1.
The \ature of Faith
366
2318.
xi. 4.
Abel s Offering instructive to us .
371
2319.
xi. 5.
Enoch s Translation
378
2320.
xi. G.
TJtc Necessity of Faith
381
2321.
xi. 7.
Noah s Faith
384
2322.
xi. 810.
Abraham s Life a Pattern for ours .
389
2323.
xi. 13.
The Practical Efficacy of Faith .
394
2324.
xi. 1G.
The Christian s Desire ....
396
2325.
xi. 1719.
Abraham offering uj> Isaac ....
400
2326.
xi. 24 2G.
Moses Choice
407
2327.
xi. 27.
Faith seeing the invisible God .
* \ r 1
412
2328.
xi. 28.
Moses Faith in relation to the Pass-
oi er
116
CONTENTS.
,,,.cor. e
Text.
Subject.
P^8<-
HEBREWS
2329.
xi. 30.
The Walls of Jericho thrown down by
Faith
422
23,30.
xi. 31.
Rahab concealing the Spies
428
2331.
x } f 32 35.
435
2332.
xi. 38.
God s Estimate of his People .
441
2333.
xi. 39, 40.
The Advantages enjoyed under the
Christian Dispensation ....
446
2334.
xii. 1, 2.
Christ s persevering Diligence
450
2335.
xii. 3.
Christ s Patience under Sufferings
454
2336.
xii. 413.
Afflictions the Fruit of God s Love .
458
2337.
xii. 14.
The Necessity of Holiness ....
465
2338.
xii. 1517.
The Danger of despising or dis
honouring the Gospel
469
2339.
xii. 1825.
Transcendent Excellence of the Chris
tian Dispensation
475
2340.
xii. 22, 24.
Abel s Sacrifice and Christ s compared
480
2341.
xii. 28, 29.
God to be served with reverential Fear
484
2342.
xiii. 3.
Compassion to the Distressed incul
cated
489
2343.
xiii. 5, 6.
God s promised Presence an Encou-
494
2344.
xiii. 8.
499
2345.
xiii. 9.
Caution against false Doctrines .
517
2346.
xiii. 10.
524
2347.
xiii. 1113.
The Burnt-sacrifices typical of Christ
529
2348.
xiii. 14.
The Christian s Portion ....
534
2349.
xiii. 15, 16.
Sacrifices to be offered by Christians
537
2350.
xiii. 17.
The Duty of People, and the Respon
sibility of Ministers
544
2351.
xiii. 20, 21.
Christian Principles improved in
549
2 TIMOTHY.
MMCCXL.
THE SPIRIT 0V VITAL CHRISTIANITY.
2 Tim. i. 7. God hath not given to us the spirit of fear ; but of
power, and of Jove, and of a sound mind.
THE real character of Christianity, as infused into
the soul of the believer, and exhibited in his
life, is by no means generally understood. It forms
a man of energy ; but of energy combined with
suavity, and regulated \vith discretion. In whomso
ever it exists, it operates like a new creation : it
changes, to a very considerable extent, the views,
the dispositions, the habits of the soul, so as gra
dually to " transform a man into the Divine image
in righteousness and true holiness." It does not,
indeed, so assimilate men, that they shall be in all
things the same : there will still remain in every man
so much of his original cast, as will occasion an end
less diversity in the characteristic features of different
saints. Not all the grace that God ever bestowed
would produce a perfect identity of character between
Peter and John : but the principles which divine
grace instils into the soul are the same in every age
and every place : and of all its subjects it may be
said, " God has given to us, not a spirit of fear, but
of power, and of love, and of a sound mind."
With a view to open and illustrate these gracious
words, I will shew,
VOL. XIX. B
2 2 TIMOTHY, I. 7. [2240.
I. The spirit which God infuses into the souls of his
, people-
It is " not a spirit of fear "-
[" Fear" is discarded from the soul that is truly given up
to God. There may remain, indeed, what I may call a con
stitutional fear ; (some persons, whose piety cannot be doubted,
have a strange and unaccountable fear of this or that animal*;)
and no depth of religious principle will prevent its operation ;
for its seat is in the imagination, and not in the heart : but
the fear of man, which has so great an ascendant over the
carnal mind, will be dismissed ; being subjected to, and, if
I mav so express myself, swallowed up by, the fear of
God"- -]
It is a spirit " of power "-
[A holy resolution will be formed to serve the Lord, and
" to follow him fully." Whatever means be used to deter a
child of God from his purpose, he will hold on his way.
Father, mother, brother, sister, houses, hinds, yea, and life
itself, are regarded by him as of no account, in comparison
with his duty to God : he " hates them all" in comparison of
his God and Saviour : as for sin, it is a foe which he pursues
with unrelenting animosity, determined, through grace, that
not one lust shall continue in him unmortified and unsubdued.
His besetting sin, whatever it may be, is pursued by him with
more than ordinary vigilance, if by any means he may prevail
to bring it into subjection, and to destroy it utterly d . And he
does advance from victory to victory ; finding that, however
weak he be in himself, " through the strength communicated
to him from above, he can do all things 6 ."]
This power, however, is blended with a spirit " of
love "
[The energy which we have just spoken of has some
what of an unamiable aspect ; and would be unamiable in the
highest degree, if it were not tempered with love. To resist
all authority of parents, and the solicitations of most endeared
relatives, bears with it an aspect of culpable self-will, and of
deplorable self-conceit. The believer, therefore, must be par
ticularly on his guard to cut off all occasion for such misap
prehensions. His whole spirit must savour of love. He must
shew, that whatever he does, he does from absolute necessity :
and that, as far as love can operate in conformity to God s
will, no child of man shall exceed him in the cultivation of it.
a A toad, for instance, or a mouse, or some insect.
b Luke xii. 4, 5. c Luke xiv. 20.
rt Heb. xii. 1. c Phil. iv. 13.
2240.] THE SPIRIT OF VITAL CHRISTIANITY. . ]
Even towards his persecutors this must be in active and con
tinual exercise ; his fixed determination being, " not to be
overcome of evil, but to overcome evil with good f ."]
Yet, not even love must be left to operate but
under the direction of "a sound mind"-
[Enthusiasm is no part of true religion : it is rather in
decided opposition to it ; and is always the offspring of an
ill-regulated mind. True religion is wisdom ; and God, when
infusing it into the soul, gives us " sound wisdom" and discre
tion B . A man under the influence of divine grace will pause
before he acts; and will weigh, as in a balance, the claims of
duty, as they may be affected by times and circumstances.
He will carefully distinguish between things necessary, and
things of only subordinate importance. He will attend to the
time and manner of doing what he judges to be necessary; so
as to strip it of all needless offence, and to " cut off occasion
from those who seek occasion against him." Both in the
world and in the Church, he will be anxious so to demean
himself, that all who behold him shall acknowledge that God
is with him of a truth 1 . He will give no needless offence in
any thing ; but will labour, with David, to " behave himself
wisely in a perfect way 1 ."]
But, that we may the better appreciate his spirit,
we will mark,
II. Its peculiar importance, in order to a due dis
charge of the ministerial office
The words before us were addressed more imme
diately to Timothy, a young and pious minister : and
they deserve the very special attention of all who
either are, or hereafter may be, engaged in the mini
sterial office.
In such must be found no spirit " of fear "-
[A minister is a standard-bearer : and if he faint, what
must be expected of others? He must go with his life in his
hand: he must "set his face as a flint" against the whole
world k . No confederacies, whether of men or devils, must
appal him 1 . His spirit must be that which is described by
the prophet: " Truly I am full of power by the Spirit of the
Lord ; and of judgment, and of might, to declare unto Jacob
his transgression, and to Israel his sin m ." And, in the midst
f Rom. xii. 21. R Prov. ii. 7. h 1 Cor. x. 32, 33.
Ps. ci. 2. k Isai. 1. 1. l Jer. i. 17. and Hzek. ii. 0,7.
m Mic. iii. 8.
4 2 TIMOTHY, I. 7. [2240.
of all the afflictions that can come upon him, he must say,
" None of these things move me, neither count I my life dear
unto myself, so that I may but finish my course with joy, and
the ministry which I have received of the Lord Jesus, to testify
the Gospel of the grace of God"."]
But in them must be conspicuous a spirit " of
power "
[They have more difficulties to encounter than others.
They stand in the forefront of the battle : and they must be
examples, not to the world only, but to the whole Church of
God. To Timothy, whilst quite a youth, it was said, " Be
thou an example of the believers, in word, in conversation, in
charity, in spirit, in faith, in purity ." If a minister be over
come of any evil, the injury done to the Church of God is
incalculable. The whole ungodly world will take occasion from
it to exult over him, and to " blaspheme the very name of God
himself p :" yea, they will harden themselves in their own ini
quities, and impute to the Gospel itself the evils which they
see in him q . He must " be steadfast, immoveable, always
abounding in the work of the Lord ; for then only shall his
labour not be in vain in the Lord r ."]
In them too, more especially, must be a spirit " of
love "
[Nothing but a love to immortal souls can reconcile them
to all the labours and difficulties which they have to sustain.
They should therefore " have compassion on them that are
ignorant and out of the way 8 :" they should be able to "call
God to witness that they have great heaviness and continual
sorrow in their hearts" for their perishing fellow-creatures*:
and they should be ready to welcome even death itself, if it
may but be subservient to the spiritual welfare of their bre
thren". At the same time, their whole deportment should be
regulated by this benign principle. Every thing they do
should proceed from it; every thing which they suffer should
call it into exercise : and their whole walk should be, like that
of their Divine Master, in a spirit of love.]
But, in all their diversified circumstances, they
must shew themselves under the influence of " a
sound mind "-
[In no situation is wisdom so requisite, as in the discharge
of the ministerial office: for, as the circumstances of the
" Acts xx. 24. 1 Tim. iv. 12. P Rom. ii. 24.
i 2 Pet. ii. 2. r i Cor. xv. 08. Hcb. v. 2.
4 Horn, ix- 1, 2. Phil. ii. 17, 18.
2240.1 THE SPIRIT OF VITAL CHRISTIANITY. O
minister are more arduous, and his trials more diversified, than
those of others, so a want of judgment in him is more deeply
felt than in any other person ; because the prejudices of many
are strengthened by it, and the souls of many are hardened
in their sins. A minister, therefore, must be particularly
attentive to this point. He must have a well-regulated mind.
His views, both of truth and duty, must be clear: his judg
ment, in relation to every thing, must be accurately and wisely
formed. He must be freed from every bias that may influence
his mind, and from every lust which may blind his eyes. He
must be cool, considerate, prayerful: he must feel his entire
dependence on God to guide him aright : and must cry to him
for that " wisdom, which is profitable to direct." And, where
God has really fitted a man for the ministry, there will be,
though in different degrees, " a spirit of wisdom and under
standing, a spirit of counsel and of might, a spirit of knowledge
and of the fear of the Lord ; all concurring to make him quick
of understanding in the fear of the Lord*."]
APPLICATION
1. To you, then, who have not received this spirit,
I would say, " Seek it of the Lord "-
[It is the gift of God: it cannot proceed from man: it
may come to us through man ; but it is from God alone, even
from Him, " from whom cometh every good and perfect git t y ."
Whether we be ministers or private Christians, this spirit is
indispensable to our eternal welfare. No man can be saved
without it. " The fearful" shall go into the lake of fire, as
certainly as " whoremongers or murderers 2 :" the man who
for icant of strength draws back, " draws back unto perdition 3 :"
the person destitute of lore is no better than sounding brass or
a tinkling cymbal b :" and the man devoid of wisdom will perish .
I say then, seek this spirit ; " so shall you have good under
standing, in the sight both of God and man 1 ."
It is remarkable, that, when St. Paul is instructing Titus
how to speak to the cases of both old people and young, he
specifies many things which he would have him insist upon
with old men and old women, and with young women also :
but with young men, every thing that was essential was com
prehended in one single point; "Exhort young men to be
sober-minded 6 ." On this, therefore, I would particularly in
sist ; because with sobriety of mind every grace will flourish;
but without it, no man can ever walk worthy of the Gospel,
or adorn, as he ought, the doctrine of God our Saviour.]
x Isai. xi. 2, 3. * Jam. i. 17.
a Heb. x. 39. b 1 Cor. xiii. 1. Prov. xxix. 10.
d Prov. iii. 4. "- Tit. ii. 0.
G 2 TIMOTHY, I. 9. [2241.
2. To those who have received it, I would say,
" Stir it up within you "
This was the direction given to Timothy: " Stir up the
gift of God that is in thee ;" that is, stir it up, as you would
a fire which is in a languishing condition f . The fire, which
burned upon the altar, came down, as you well know, from
heaven ; but it was to be kept alive by the care of man. So
must the fire that is kindled in us be ever kept burning on the
altar of our hearts : we must " stir it up," by reading, medi
tation, and prayer : and the very opposition which is made to
the Gospel must call forth in us the greater energy in its de
fence. Paul was now imprisoned for the Gospel sake. This
might be a source of alarm to Timothy, and induce him to
draw back from that measure of activity and zeal which might
bring down similar vengeance upon his head. But the Apostle
says to him, " Be not ashamed of the testimony of the Lord,
nor of me his prisoner ; but be thou partaker of the afflictions
of the Gospel, according to the power of God g ." So say I to
you. Let " none of you be ashamed of the Gospel of Christ ;"
but rather account it an honour if you are called to bear a
measure of those afflictions which are allotted to the followers
of the Lamb. They will try your graces : they will also tend
to quicken them, and make them burn with redoubled bright
ness. Let growth in grace, then, be henceforth your great
concern ; and, whatever will conduce to that end, do it with
diligence, or welcome it with delight.]
, ver. 6. ver. 8.
MMCCXLI.
EFFECTUAL CALLING.
2 Tim. i. 9. Who hath saved us, and called us with an holy
calling, not according to our tvor/cs, but according to his own
purpose and grace, which was given us in Christ Jesus before
the world began.
THE deepest truths of our religion were familiar
to the mind of the Apostle Paul. He introduced
them, on all occasions, as the most forcible motives
to obedience a . Amongst us, their practical efficacy
is denied, and their importance questioned. The
very maintaining of them is not unfrequently deemed
The consideration of God s electing love is here urged as a motive
to induce Timothy to constancy and perseverance in the path of duty.
2241.1 EFFECTUAL CALLING. 7
a crime; but we must not conceal the truth, because
some reprobate it as error. We will state it cau
tiously ; and it will commend itself to all. In the
text, we have ample instruction in relation to the
Christian s calling: we see,
I. The nature of it-
There is an outward call of the Gospel, which is
resisted by many ; but that of which the text speaks,
is inward and effectual
It is a call,
1. To salvation as the end
[If it \verc only, as many think, a call to outward privi
leges, it still \vould establish God s right to bestow his blessings
on whomsoever he will b . But the Scriptures represent it as a call
to the adoption of children , to eternal life 1 , to everlasting sal
vation . The connexion between salvation and the call, is, as
in the text, uniform and inseparable 1 .]
2. To holiness as the way
[If holiness were not included in the call, the doctrine of
election would certainly be open to insurmountable objections:
but holiness is that to which we are immediately and distinctly
called". It is required of us, not only in general 11 , but in this
particular view 1 . It is declared to have been particularly in the
mind and intention of God, in our predestination k , election 1 ,
vocation" 1 , and in the whole work of his grace upon our hearts".
Our perseverance also in good works was equally in his con
templation . When our acceptance and salvation are most
distinctly spoken of as the end, holiness is carefully stated as
the medium through which we are to attain them 1 .]
The Christian s calling is further to be considered,
in reference to,
JI. The grounds of it
b If God has a right to confer the means of salvation on some and
not on others, he has a right to confer salvation itself. If the one
would be unjust, so must the other he ; and if the one be admitted,
so must also the other.
c Eph. i. . ). d Acts xiii. 48. e 1 Thcss. v. 9.
f Horn. viii. 30.
B 1 Thess. iv. 7. Hence it is denominated in the text, "an holy
calling."
h Heb. xii. 14. j 1 Pet. i. 1">, 10. k Rom. viii. 29.
1 Eph. i. 4. 2 Pet. i. 3. " Eph. ii. 10.
John xv. 1(J. i 1 Pit. i. 2. 2 Thcss. ii. 13, M.
8 2 TIMOTHY, I. 9. [2241.
Nothing can be more plain than the Apostle s
statement: he tells us, both negatively, what our
calling does not arise from ; and positively, what it
does :
1. It is not founded on our works-
fit cannot be founded on any good works already done ;
for we never had done, or could do any, till we were called by
grace. It could not be founded on good works foreseen : for
they were to be the fruits of our calling, and therefore could
not be the ground or occasion of it. Had our works, whether
done or foreseen, been the proper ground of our calling, we
should have had a ground of boasting before God. Hence
God has repeatedly and expressly declared, that they never
operated in any respect or degree as inducements with him to
confer upon us his converting grace q .]
2. It is founded solely on his purpose and grace
[God formed his purposes from all eternity r ; and agreeably
to them he acts 8 . In consequence of them we were given to
Christ, as his purchased possession*; and a promise of life was
given to us in him, and for his sake u . It was in conformity
to them that the Jews were made God s peculiar people x ; and
in conformity to them we Gentiles also are called to a partici
pation of his favour y .]
From hence we shall take occasion to answer some
important QUESTIONS :
1. How shall I know whether I have been effec
tually called ?
[It cannot be determined by any dreams, or visions, or
fanciful experiences. It can be known only by the fruits which
we produce 2 .]
2. What have I to do on the supposition I have
been called ?
[You are not at liberty to indulge supineness, as though
you were sure of heaven at all events. You should exceed all
others in holiness, as much as you profess to surpass them in
your prospects. You should walk worthy of the favours con
ferred upon you 3 , and of the Benefactor who conferred them b .]
i Rom. xi. 5, 6. Eph. ii. 9. Tit. iii. 5. r Acts xv. 18.
s Eph. i. 11. t j hn xv ji. Q w j tn Eph t j. 4
11 Tit. i. 2. ^ D eut- v jj t 6 _ 8 y R om> j Xi 11> 16<
* 1 Thess. i. 4 10. St. Paul judged by the change wrought in
the hfe and conversation of his converts.
a Eph. iv. 1. ni Thess. ii. 12.
2242.] DEATH ABOLISHED, AND LIFE REVEALED. 9
3. What privileges do I enjoy as one of God s
elect ?
[Survey the wheels of a watch, and see how, in all their
complicated motions, they accomplish one important end.
Thus does all the machinery of the universe, whether more or
less connected with men or devils, move in reference to your
present and eternal good. Of this you may be assured ; and
it may well endear to you the doctrines in the text c .]
c Rom. viii. 28.
MMCCXLII.
DEATH ABOLISHED, AND LIFE REVEALED.
2 Tim. i. 10. Who hath abolished death, and hath brought life
and immortality to light through the Gospel.
TO the free and sovereign grace of God must all
our blessings be traced. Nothing did we ever merit
at his hands, or can we ever merit, but wrath and
indignation. From all eternity did God ordain to
give us whatever he has bestowed. The gift of a
Saviour was the fruit of his eternal love ; as was also
the gift of salvation by him. Both the one and the
other are the fruit of his eternal counsels : and the
appearing of Jesus Christ, as the author of these
blessings, was, not the cause, but the result and evi
dence, of purposes already formed, even of " purposes
which from all eternity he had purposed in Christ
Jesus our Lord a ."
But, not to insist on this, I would call your atten
tion simply to the fruits of God s purpose ; and shew
you what, in consequence of his eternal counsels, the
Lord Jesus Christ has done for us. I will shew,
I. What he has done for us in his own person-
Death had been introduced by sin ; and it reigned
over the whole human race 1 . In the curse denounced
against transgression, " In the day that thou eatest
thereof thou shalt surely die," both the body and the
soul were alike consigned to death. But from this
a ver. 9, 10. b Rom. v. 12, 17. 1 Cor. xv. 22.
10 2 TIMOTHY, I. 10. [2242.
curse the Lord Jesus Christ has delivered us. " He
has abolished death,"
1. From the soul
[The soul, by reason of transgression, was despoiled of
all spiritual life, and was doomed to everlasting death. But
the Lord Jesus Christ, by " becoming a cm*se for us c ," has
so cancelled our guilt, that " there is no condemnation to them
that are in Christ Jesus d ." His death has been a sufficient
"propitiation for the sins of the whole world 6 " and
" all who believe in him are justified from all things f "
By his Holy Spirit, too, the same Divine Saviour removes
spiritual death from our souls. He infuses into us a principle
of life, whereby we are enabled to live unto our God in right
eousness and true holiness. Previous to the implantation of
this principle in our souls, we have no more activity in spiritual
exercises than a dead body has of sense and motion. But,
when raised by him, every sense receives a spiritual power and
direction. We see, and hear, and taste, and feel, and savour
the things of the Spirit and " walk from thenceforth
in newness of life " ]
2. From the body
[True it is, that " the body is still subjected to death g ;"
as it is said, " It is appointed unto men once to die h ." But
to those who believe in Christ, the nature and character of
death are changed. It is not so pi operly death as sleep: " Our
friend Lazarus sleepeth 1 ." " Stephen," in martyrdom, " fell
asleep k ." And all the saints, instead of dying, merely fall
" asleep in Jesus 1 ." Hence we find the saints triumphing over
it as a vanquished enemy m ;" yea, and numbering it amongst
their richest treasures: " All things are yours, whether life or
death*"
But, allowing it a short and momentary triumph, it will at
last be totally " abolished." For in the last day, all that are
in the graves shall come forth, every one possessing his own
proper body : for " what has been sown in corruption and
weakness and dishonour, shall be raised in incorruption and
power and glory;" and " this mortal shall put on immortality ."
We see in our Lord Jesus Christ both a pattern and a pledge
of our own resurrection : for " our vile bodies shall be fashioned
like unto his glorious bodyP," and be partakers with the soul
in all the glory and felicity of heaven ]
c Gal. iii. 1-3. d Rom. viii. 1. e 1 John ii. 2.
r Acts xiii. 39. g Rom. viii. 10. h Heb. ix. 27.
1 John xi. 11 13. k Acts vii. GO. 1 1 Thess. iv. 14.
m 1 Cor. xv. 55 57. " 1 Cor. iii. 22.
1 Cor. xv. 4-2, 43, 52, 53. i> Phil. iii. 21.
2242.] DEATH ABOLISHED, AND LIFE REVEALED. 11
But let us further view,
II. What he has done for us through the instru
mentality of his word
" He has brought life and immortality to light
through the Gospel."
These were not known to the heathen world. As
for the resurrection of the body, it was derided by
them, as a vain and foolish imagination : " What will
this babbler say ?" And, though some of the wiser
philosophers entertained some faint conceptions about
the immortality of the soul, it was in their minds a
matter of surmise or of opinion only, and not of
knowledge : it was never a fixed and operative prin
ciple in the minds of any, except the Jews ; and even
in their minds its operation was but very rare and
partial. But the Lord Jesus Christ " brought lite
and immortality to light,"
1. As a matter of undoubted certainty
[Through the whole of his ministry, he inculcated as of
primary and indispensable importance, a regard to eternal life,
both of body and soul q ]
2. As the portion and inheritance of all his
people
[Though he declared that an eternal state awaited all, he
made a broad distinction between his believing people and
others. To the impenitent and unbelieving it would be a
state of inconceivable misery; but to the obedient, a state of
inconceivable and endless bliss : " The hour is coming," says
he, " in the which all that are in the graves shall hear the
voice of the Son of man, and shall come forth, they that have
clone good, unto a resurrection of life ; and they that have
done evil, to a resurrection of damnation 1 ." Indeed, he sets
before us the whole process of the day of judgment, and the
doom that shall be assigned to all, according to their respective
characters ; " the wicked going away into everlasting punish
ment, and the righteous into life eternal 5 ."]
3. As equally deserving the attention of every
child of man
<i Mark ix. 4318. Matt. x. 28. r John v. 28, 29.
s Matt. xxv. 31 46.
12 2 TIMOTHY, I. 10. [2242.
[How merciful is the warning which he has given to all
to " enter in at the strait gate, and to walk in the narrow
way 1 !" Surely the thought of au eternal existence, either
in happiness or misery, should operate upon all ; and, if duly
contemplated, it will operate on all, to deter them from evil,
and to stimulate them in the path of duty. It is impossible
for one who cordially embraces this sentiment not to set him
self in earnest to secure the happiness provided for him in the
Gospel.]
SEE then, brethren,
1. How highly you are privileged above the hea
then
[There is not a child amongst us, that is not wiser in this
respect than all the philosophers of Greece and Rome
But what if we do not improve our knowledge ? Shall not the
heathen rise up in judgment against us, and condemn us?
Yes, verily: " the people of Tyre and Sidon. yea, of Sodom
and Gomorrha, will find it more tolerable for them in the day
of judgment than we," if we do not avail ourselves of the light
afforded us, to " flee from the wrath to come, and to lay hold
on eternal life."]
2. What obligations we owe to our Lord and
Saviour Jesus Christ
[To Him we owe both the light that has discovered these
things, and the salvation that renders this discovery so delight
ful. To what purpose would the eternity of rewards and
punishments be made known to us, if a way to avoid the one,
and obtain the other, had not been revealed ? It would have
only been to " torment us before our time." In truth, there
are none more miserable than they, who, being assured of the
immortality of the soul, are ignorant of the way in which they
may obtain acceptance with God. Glad would they be, if
there were no future judgment. Glad would they be, if,
when the time of their departure from the body arrives, they
could be annihilated altogether. What is it that makes the
very mention of death so painful to the generality of men?
It is the dread of an hereafter, which offers to their view no
prospect but of " wrath and fiery indignation to consume
them." But to you who believe in Christ, and look to him
for the remission of your sins, all this gloom has passed away,
and " glory and honour and immortality" present themselves
to your view as your assured portion ! O ! bless that adorable
Saviour, who by his own death has abolished death, and by his
own ascension to glory has shewn to you the felicity that
* Matt. vii. 13, 14.
2243.1 CONSOLATION BY CONFIDENCE IN GOD. 13
awaits you. Only hold fast your confidence firm unto the
end, and his crown shall be your crown, his kingdom your
kingdom, his glory your glory, for ever and ever.]
MMCCXLIII.
CONFIDENCE IN GOD A SOURCE OF CONSOLATION.
2 Tim. i. 1~. I know u-/ioi I have beliercd, and am per
suaded that he is able to keep that which I have committed
unto Jiim against that day.
MAX is born to trouble : and it is of the greatest
importance to him that he should know where to turn
his eyes in the day of adversity. The Gospel directs
u-s to a reconciled God in Christ Jesus, who has
engaged to be our support and comfort under every
distress. The Christian has many trials peculiar to
himself: but the Gospel is fully adequate to his ne
cessities. Its power to support him may be seen in
the passage before us. St. Paul is exhorting Timothy
to steadfastness in the cause of Christ " 1 : and, for his
encouragement, he tells him what was the ground
of his own consolations under the heavy afflictions
which he was now enduring for the sake of Christ.
He tells him, that, notwithstanding he was immured
in a dungeon, and in daily expectation of a violent
and cruel death, he was neither "ashamed" nor
afraid : for that he had a firm persuasion of God s
ability to keep him ; and that persuasion afforded
him ample support.
To illustrate the text, we may observe,
I. The Christian commits his soul to God
The Apostle doubtless committed unto God the
concerns of the Church : but it is rather of his soul
that he is speaking in the words before us, because
it was that which alone could be in danger at the day
of judgment. In like manner,
Every Christian commits his soul to God
a vcr. 8.
II 2 TIMOTHY, I. 12. [2243.
[We know what it is to commit a large sum of money to
the care of a banker: and from thence we may attain a just
notion of the Christian s conduct. He has a soul which is of
more value than the whole world : and he feels great anxiety
that it should be preserved safely " against that day," when
God shall judge the world. But to whom shall he entrust it?
He knows of none but God that can keep it; and therefore he
goes to God, and solemnly commits it into his hands, en
treating him to order all its concerns, and, in whatever way he
shall see best, to fit it for glory.]
To this he is prompted by manifold considera
tions
\He reflects on the fall of man in Paradise, and says,
Did Adam, when perfect, and possessed of all that he could
wish, become a prey to the tempter, when the happiness of all
his posterity, as well as his own, depended on his steadfastness;
and can such a corrupt creature as I, surrounded as I am by
innumerable temptations, hope to maintain my ground against
my great adversary? O my God, let me not be for one
moment left to myself; but take thou the charge of me ; and
let " my life be hid with Christ in God:" then, and then only,
can I hope, that at the last coming of my Lord I shall appear
with him in glory V
He bears in mind also his own weakness and ignorance. He
is conscious that " he has not in himself a sufficiency even to
think a good thought ;" and that " it is not in him to direct his
way aright." Hence he desires to avail himself of the wisdom
and power of God ; and cries, " Lead me in the right way,
because of mine enemies:" " Hold thou me up, and I shall be
safe."
But more especially he considers the gracious commands of
God. God has not only permitted, but enjoined, this surrender
of our souls to him c . O what a privilege does the Christian
account it to obey this divine injunction ! How thankful is he
that God will condescend to accept this deposit, and to take
care of this charge ! Hence he avails himself of this privilege,
and says, " Hide me under the shadow of thy wings ! " " O
save me for thy mercy s sake ! "]
Whilst he acts in this manner,
II. He is persuaded of God s ability to keep him
He does not merely presume upon God s suffi
ciency : he is well persuaded of it,
1. From the report of others
h Col. iii. 3, 4. c 1 Pet. iv. 19. and Isai. xxvi. 20.
2243.1 CONSOLATION BY CONFIDENCE IN GOD. 15
[He is informed by the inspired writers, that God created
the ivorld out of nothing ; and that he upholds and orders every
thing in it ; insomuch that not a sparrow falls to the ground
without his express permission. Hence then he argues ; Did
God create my soul, and can he not uphold it ? Did he form
my enemies also, and can he not restrain them d ? Has he
numbered even the hairs of my head, and will he overlook the
concerns of my soul ?
He is told that God is ever seeking opportunities, not only
to exert, but also to magnify, his power in his peoples cause*.
Shall all that vigilance, then, be exercised in vain? or shall
any be able to prevail against him ?
He is assured also that God never yet lost one whom he had
undertaken to keep : he never suffered " one of his little ones
to perish f ." " None was ever plucked out of his hand 8 :" not
the " smallest grain of wheat, however agitated in the sieve,
was ever permitted to fall upon the earth 1 ." " The gates of
hell have never been able to prevail against his Church."
Then, says the Christian, " I will trust, and not be afraid."
My Saviour, in the days of his flesh, " lost none that had
been given him 1 :" " Whom he loved, he loved to the end k :"
and therefore I am persuaded he will perfect that which con-
cerneth me 1 , and " complete in me the good work he has
begun 111 ."]
2. From his own experience
[The Christian well remembers what he was by nature ;
and knows by daily experience what he should yet be, if
Omnipotence were not exerted in his support. And hence he
argues thus; Has God created me anew, and by an invisible,
but almighty, influence turned the tide of my affections, so
that they now flow upward to the fountain from whence they
sprang; and can he not keep me from going back? Has
he kept me for many years, like the burning bush, encom
passed, as it were, with the flame of my corruptions, yet
not consumed by it; and " can any thing be too hard for
him? "
These arguments are indeed of no weight for the conviction
of others ; but to the Christian himself they are a source of the
strongest conviction, and of the richest consolation : yea, from
d See this argument suggested by God himself, Isai. liv. 15 17.
q. d. " Your enemies are forming weapons ; but I formed them ; and
whatever skill they exercise, I will defeat their attempts."
e 2 Chron. xvi. 9. This is meant by " shewing himself strong."
f Matt, xviii. 14. e Johnx. 28, 29. h Amos ix. 9/
John xviii. 9. k John xiii. 1. Ps. cxxxviii. 8.
> !1 Phil. i. 0.
16 2 TIMOTHY, I. 12. [2243,
these, more than from any others, he is enabled to say, " I
know whom I have believed."]
Moreover,
III. This persuasion is a strong support to him under
all his trials-
Many are the difficulties of the Christian s warfare:
but a persuasion of God s ability to keep him,
1. Encourages him to duty
[The path of duty is sometimes exceeding difficult: and
too many have fainted in it, or been diverted from it. But we
may see in the Hebrew Youths what a persuasion of God s
power will effect. They braved the furnace itself, from the
consideration that God could deliver them from it, or support
them in the midst of it n . And thus will every Christian
" encourage himself in God," and " be strong in the Lord and
in the power of his might."]
2. Strengthens him for conflict
[Under temptations of Satan, or the hidings of God s
face, the most exalted Christian would sink, if he were not
supported by this hope : " I had fainted," says David, " unless
I had believed verily to see the goodness of the Lord in the
land of the living." But the thought that the grace of Christ
fs sufficient for him, will turn all his sorrows into joy : he will
chide his dejected spirit p , and return again to the charge,
knowing that at last " he shall be more than conqueror
through Him that loved himV]
3. Enables him to endure sufferings
[Many and great were the sufferings of St. Paul; yet says
he, " None of these things move me, neither count I my life
dear unto myself.-" Thus every Christian must " go through
much tribulation in the way to the kingdom :" but he learns,
not only to bear, but to " glory in tribulation," because it gives
him a more enlarged experience of God s power and grace,
and thereby confirms his hope, which shall never make him
ashamed 1 .]
4. Assures him of final victory
[Those who have not just views of God are left in painful
suspense : but they who know whom they have believed, are as
much assured of victory, as if all their enemies were lying dead
at their feet 8 .]
n Dan. iii. 17, 18. 2 Cor. xii. 9. and Rom. vii. 24.
P Ps. xlii. 11. i Rom. viii. 37. r Rom. v. 35.
6 Compare Isai. 1. 7 9. with Rom. viii. ,3339.
2244.] STRENGTH IN THE GRACE OF CHRIST. 17
We shall further IMPROVE the subject,
1. For conviction
[All persons are ready to think that they are possessed of
true and saving faith. But faith is not a mere assent to the
truths of the Gospel, or even an approbation of them. It
includes three things ; a committing of the soul to Christ ; a
persuasion of his ability to save us ; and a determination to go
forward in dependence upon him, doing and suffering whatever
we are called to in the path of duty.
Have we this faith ? ]
2. For consolation
[If there be any amongst us weak and dejected, let them
turn their eyes to God as their Almighty Friend. Let them
know that " He is able to make them stand":" he is " able to
make all grace abound towards them, that they, having always
all-sufficiency in all things, may abound unto every good
work x ." It is God himself who suggests to the fainting soul
these very considerations ; and he requires nothing, but that
we wait on him in order that we may experience their truth
and efficacy y
" Now unto Him that is able to keep us from falling, and
to present us faultless before the presence of his glory with
exceeding joy, to Him be glory and dominion for ever and
ever. Amen 7 -."] j
1 If this were the subject of a Funeral Sermon, the excellencies of
the deceased might here be enumerated, and the survivors be com
forted by the consideration that THEIR KEEPER lives for ever.
" Rom. xiv. 4. x 2 Cor. ix. 8.
> Isai. xl. 2731. z Jude, ver. 24, 25.
MMCCXLIV.
STRENGTH IN THE GRACE OF CHRIST.
2 Tim. ii. 1. My son, be strong in the grace that is in Christ
Jesus.
HOW shall it be that all of us, who are assembled
here this day, should ever get to heaven, so weak as
we are, and so corrupt, and in the midst of so many
and great dangers ? I look back to the Apostle s
days ; and find, that when he was in prison at
Rome, " all the converts that were of Asia, turned
away from him ;" but that one pious man, " Onesi-
VOL. xix. c
18 ~> TIMOTHY, II. 1. [2244.
phorus, sought him out with great diligence," to re
lieve his necessities, and to comfort his soul a . Now,
if reduced to such straits as the Apostle Paul was,
for the Gospel s sake, how should we hope to stand ?
How should we avoid the apostasy of the many, and
retain the fidelity of the few ? This instruction the
Apostle gives to his beloved Timothy : " Thou, there
fore, my son, (seeing how hard it is to stand in times
of severe trial,) be strong in the grace that is in
Christ Jesus:" that is, know that there is grace
treasured up for thee in Christ : and, in dependence
upon that, thou shalt be able to sustain all the trials
that shall come upon thee.
To elucidate these words, I will shew,
I. What a fulness of grace there is treasured up for
us in Christ
But how can I present this to your minds in any
intelligible shape ? Methinks it can be done only in
a way of illustration. Take, then, some scriptural
illustrations; by means of which you may apprehend,
in some considerable degree, the mysterious truth
which I wish to submit to you.
Consider Christ, then,
1. As a Vine
[This is our Lord s own suggestion : " I am the Vine ; ye
are the branches 1 *." Now we know, that every branch derives
all its sap and nourishment from the vine ; and that, if sepa
rated from the vine, it can bring forth no fruit whatever.
This, then, will convey a very just idea of the connexion that
subsists between Christ and his people; and of their entire
dependence on him for every fresh supply of grace
But an husbandman prunes the luxuriant branches of his
vine ; lest the sap being too widely diffused, its influence be
weakened, and its fructifying power be abridged. In this,
therefore, the image altogether fails : and we must look for
one more suitable, by regarding Christ,]
2. As a Sun
[This supplies the whole universe with light : and every
individual of mankind, when exposed to its rays, enjoys as
a 2 Tim. i. 1518. b John xv. 5.
2244.1 STRENGTH IN THE GRACE OF CHRIST. 19
much of it as if he alone existed upon earth. Nor has he the
less of its influence from its being extended to all the millions
of mankind. Thus has every believer as much of Christ s
gracious influence as his soul can need; having it neither
increased by the paucity of those who partake of it, nor dimi
nished by the numbers " The Sun of Righteousness"
is alike sufficient for all
Yet the sun affords us not the same genial warmth in winter,
as in the summer months; and at night it is altogether hid
from us. In these respects, therefore, this image also fails.
But we shall find an illustration more complete, if we consider
Christ,]
3. As a Fountain
[Under this character our blessed Lord commends him
self to us : " If any man thirst, let him come unto me and
drink." But especially is he compared with the rock smitten
in the wilderness, " from whence gushed rivers of water," for
the supply of all the people of Israel ; and which followed them
in very abundant streams, through all their journeying in the
wilderness . Here then we have a more appropriate image:
for as He is the only source of grace to every living soul, so
may every one have access to him at all times, to obtain a
supply fully commensurate with his utmost necessities. And
in this does this image pre-eminently display the fulness that
is in Christ Jesus, and the benefit to be derived from it; be
cause " every soul that drinks of that living water has within
himself a well of water, springing up to everlasting life :" so
that, having Christ within him, he can never thirst again, nor
want any other source, either of strength or comfort d
Without attempting to give any further illustration of what,
after all, can never be adequately comprehended, I will only
observe, that the representation is truly scriptural; since we
are expressly told, that " it hath pleased the Father that in
Christ should all fulness dwell 6 ," and that all his people are
said to " receive, out of his fulness, grace for grace f ."]
Let us then consider,
II. Our duty in relation to it
We are to " be strong in the grace that is in Christ
Jesus ;" that is,
1. We are to apply to him for it with simplicity
[We should have it as a settled principle in our minds,
that there is no strength in man, nor any other source of
c 1 Cor. x. 4. d John iv. 13, 14. and vii. 37, 38.
e Col. i. 19. f John i. 16.
c
20 2 TIMOTHY, II. 1. [2244.
grace than Christ Jesus : and without hesitation we should go
to him from day to day, and from hour to hour, to receive it
out of his fulness. We should not dream of meriting it at his
hands, or of earning it by any thing that we can do: we
should receive it as freely as the Israelites did the waters that
issued from the rock ; and should go to it as the only source
of all that we need. Did the Israelites, think you, attempt
to dig wells in the wilderness, when they had access to that
stream ? So then should we go to Christ for grace con
tinually, and derive from him all that our necessities re
quire ]
2. We are to rely upon it with confidence
[We should never, for a moment, entertain doubts or
fears respecting Christ s sufficiency to supply our wants.
Whatever dangers threaten us, we should say, " There be
more with us than with them g :" and, " If God be for us, who
can be against us h ?" He has told us, that, whatever be our
necessities, " his grace is sufficient for us:" and therefore,
instead of dreading trials, lest we should be vanquished by
them, we should " take pleasure in them, that the power
of Christ may rest upon us, and his strength be magnified
in our weakness 1 " " Knowing in whom we have
believed," we should look upon " our enemies as bread for
s k ," and view their assaults as preludes only to victory and
triumph
Let me now ADD,
1 . A word of caution
[The circumstance of there being such a fulness treasured
up for you in Christ does not in the least degree supersede the
necessity for exertion on your part ; no, nor of fear and watch
fulness. To your latest hour you must be like Paul, who
" kept his body under, and brought it into subjection ; lest by
any means, after having preached to others, he himself should
be a cast-away 1 ." You will see in the context, that you are
to " endure hardness, as good soldiers of Jesus Christ" 1 :" and
your strength in Christ is not to render you forgetful of, biit
to fit you for, the warfare, which he has called you to main
tain" ]
2. A word of encouragement
[Now, for eighteen hundred years has grace been flowing
from the Lord Jesus for the supply of all his people. But
do you suppose that his power to communicate is therefore
* 2 Chron. xxxii. 7. h Rom. viii. 31. > 2 Cor. xii. 10.
L Numb. xiv. 9. 1 1 Cor. ix. 27. m ver. 4.
n Eph. vi. 10, 11.
2245.] CONSIDERATION ENFORCED. 21
lessened? When "virtue went forth from him," in the days
of his flesh, " to heal all the multitudes that waited on him,"
was there less virtue in him than before ? or has the sun lost
any of its splendour by all the rays that it lias emitted these
six thousand years ? Know, then, that Christ is still as able
to save as ever, and that the very weakest amongst you all
is authorized to say, " I can do all things through Christ who
strengthened! me ."]
o Phil. iv. 13.
MMCCXLV.
CONSIDERATION ENFORCED.
2 Tim. ii. 7. Consider ivhat I say ; and the Lord gin fhcc
understanding in all things.
HERE we behold a parent addressing his beloved
son : here we behold an Apostle addressing the whole
Church of God. In like manner would I now, with
an union of parental love and apostolic authority,
address you, my brethren : and I pray you to con
sider what I say : and may the Lord " give you
understanding in all things!" The points to which
I would draw your attention are,
I. The things proposed for Timothy s consideration
Of course, we must look to the preceding context,
to see what the Apostle had been saying. He had
been urging Timothy to a performance of his mini
sterial duties : and to ministers the subject primarily
belongs. But the duties are also of general import :
and we may all consider ourselves as included under
the different images that are here set before us :
1. As soldiers
[In soldiers are required energy and devotion ; such
energy as will bear them up under all difficulties; and such
devotion, as supersedes every other engagement, and deter
mines them fully to approve themselves to the commander
under whom they fight. Now, my beloved brethren, to this
character all of us, both ministers and people, are to be con
formed. We are all engaged to " fight the good fight of faith,"
and to " war a good warfare," under " the Captain of our sal
vation." For every one of us is armour provided, even " the
22 2 TIMOTHY, II. 7. [2245.
whole armour of God; which we are to put on," and by
means of which we are to withstand all our enemies. But in
this warfare we must, of necessity, meet with great trials,
yea, and must sustain many afflictions. For, where is there
a Christian who has not " his cross to bear, whilst following
his Lord?" A soldier, by his very profession, expects to
encounter difficulties : and his mind is made up to bear what
ever evils he may meet with in the discharge of his duty : and
precisely thus must we, having once girded on the sword, be
prepared for privations, exertions, conflicts ; and we must
never think of rest, till all " our enemies are bruised under
our feet."
As for other occupations, the soldier feels that he has no
time for them. He cannot alienate his time and attention
from the duties of his calling. The concerns of agriculture
and commerce he leaves to others : and he concentrates all
his energies in the more immediate duties of his profession ;
having no wish, no desire, but to approve himself faithful to
his commander and his king. Thus, my brethren, it must be
with its : with ministers in a more especial manner ; because
for them, by divine appointment, is a provision made, in
order that they may be able to give themselves wholly and
exclusively to the service of the sanctuary : and it is greatly
to be regretted, that, in our Church, the provision made is
so small as to render a compliance with God s appointment in
this respect, in many instances, impracticable. But I hesitate
not to say, that for a minister to " entangle himself in the
affairs of this life" beyond what is necessary, is not the way to
" please Him who has chosen him to be a soldier." And the
same would I say, to a certain degree, respecting Christians in
general. They have, it is true, and must have, their temporal
employments, to which it is their duty to pay very diligent
attention. But yet these must all be subordinated to the
higher duties of religion: they must " seek first the kingdom
of God and his righteousness ;" and disregard " the meat that
perisheth," in comparison of that which " endureth to ever
lasting life." Every man must perform his duties in social
and domestic life: but we must be " without carefulness:"
and, whilst our heads and our hands are occupied with earthly
pursuits, " our affections must be altogether set upon things
above." To please our God must be, at all times and under
all circumstances, our one concern.]
2. As wrestlers
[The Apostle often takes his illustrations from the Grecian
games. Here he compares us with wrestlers, who, however
much they might exert themselves, were not crowned, unless
they conformed exactly to the rules which were prescribed to
2245.] CONSIDERATION ENFORCED. 23
the contending parties. Now \ve, both ministers and people,
are called to " wrestle, not with flesh and blood only, but with
all the principalities and powers of hell:" and we have laid
down for us, in the inspired volume, rules, to which we must
rigidly adhere in all our conflicts. It is not sufficient that we
put forth all our strength : we must put it forth in God s
appointed way. For instance: Are we assaulted with evil?
We must " not render evil for evil," but rather " do good to
them that hate us ;" and must persevere in this contest even
to the end; " not being overcome of evil, but overcoming evil
with good." Our blessed Lord has " set us an example,"
under every species of conflict and of suffering : and we are
" to follow his steps." St. Paul, also, is a pattern which we
should follow. He was " a man of like passions with us :"
and therefore we may hope, that the grace which wrought so
powerfully in him will work effectually in us also ; and enable
us " to be followers of him, as he was of Christ." A soldier
never thinks of following his own mind or will in any thing.
He looks to the orders issued by his commander ; and to them
he strictly adheres. Thus also must we, having not so much
as a thought or wish to follow our own will, but a full deter
mination to conform, in every particular act, and in the whole
state and habit of our mind, to the revealed will of God. In
a word, " we must strive lawfully," and in the precise way
that God has marked out for us : and it is in that way alone
that we can hope to have the crown of victory accorded to us.]
3. As husbandmen
[We all know that the husbandman prosecutes his labours
with a patient expectation of a distant, but rich reward. He
does not expect the seed to produce a harvest the instant that
it has been sown. He looks for many changes of the weather;
and passes through many alternations of hope and fear; but
he is sustained, through all, by a humble hope, that, in the
end, God will give to him the fruit of his labours. Thus
also must we, both ministers and people, go on in the work
assigned to us; and, "by patient continuance in well-doing,
seek for glory and honour and immortality." We must not be
discouraged because events do not turn out according to our
wish or expectation. We must " wait the Lord s leisure ;"
and " let patience have its perfect work, that we may be
perfect and entire, lacking nothing." " He that believeth,
must not make haste." " Every vision is for an appointed
time: and if it tarry, we must wait for it, assured, that it shall
come in due season, and not tarry one instant beyond it.
God had promised to Abraham to bring his posterity out of
Egypt, at the distance of four hundred and thirty years: and
had they been kept there one day longer, his promise would
iM- 2 TIMOTHY, II. 7. [2245.
utterly have failed. But that self-same day that the period
was completed, he brought them forth. So, however long we
may have to wait for a successful issue of our labours, we
must " never faint or be weary in well-doing ;" but must pro
ceed with cheerfulness, assured, that " in due season we shall
reap," and " our labour shall not be in vain in the Lord."]
Now then attend, I pray you, to,
II. The injunction given him in relation to them,
First, says the Apostle,
1. " Consider what I say"-
[No good can be hoped for, even from apostolic instruc
tions, if they be not duly and attentively considered. Now
then let all of you consider, How vast and arduous are your
duties. In the preceding context you have seen how all the
offices of a soldier, a wrestler, and a husbandman, are com
bined in you : and, in fact, there is not any office sustained
by any man on earth, from the king upon the throne to the
meanest slave, that is not concentrated in you. You are
called " a royal priesthood :" and if you, every one of you,
are " kings and priests unto God," you may well suppose
that every subordinate employment must find its counterpart
in you. Conceive, then, all the diversified occupations of all
the human race to devolve on you, so far at least as to have
their respective energies required at your hands ; and then you
will form some notion of the duties to which you are called.
But " consider," also, how great and indispensable are your
obligations to fulfil them. Ministers, doubtless, are bound by
the most solemn ties to " fulfil their ministry ;" not only
because they have been most solemnly called to this office,
and have pledged themselves to the performance of it, but
because the souls of their people will be required at their
hands. But every Christian, in his baptism, has consecrated
himself to God : and every one, inasmuch as he professes to
" have been bought with a price," acknowledges himself bound
to " glorify God with his body and his spirit, which are his."
Now then, consider this. Consider what that price is with
which you have been redeemed, even with the precious blood
of your incarnate God ; and is there any service which you
will account too arduous to engage in, or any suffering too
heavy to endure, for the honour of his name? It was well
said by St. Paul, " I beseech you by the mercies of God that
ye present your bodies a living sacrifice, holy, and acceptable
to God, as your reasonable service:" and truly this is your
reasonable service, that, as the burnt-offei ings were wholly
consumed upon the altar in sacrifice to God, so should every
2245. J CONSIDERATION ENFORCED. 25
faculty of your souls be wholly and exclusively devoted to
your God.
Yet one thing more I beg you to " consider ;" and that is,
How rich is the recompenceihat awaits you. Look at the hus
bandman toiling at his work in the midst of winter; what a
hopeless task does he, in appearance, perform ! but look at
his fields in the time of harvest, and you will say he is richly
compensated. Thus will a minister find all his labours and
sufferings abundantly repaid, when he shall bring before his
Lord " those whom he has begotten by the Gospel ;" saying,
" Here am I, and the children thou hast given me." And
how richly will every Christian be recompensed, when he shall
hear, from the lips of his adored Lord, those glorious words,
" Come, ye blessed children of my Father ! inherit the kingdom
prepared for you from the fcmndation of the world." Go,
survey the glory and blessedness of heaven ; and then say, my
brethren, whether any thing can be too much for us either to
do or sutler, in the prospect of such a recompence. Would
you but consider these things as you ought, you would think
that all the labours of the most devoted soldier, all the exer
tions of the most strenuous wrestler, and all the patience of
the most laborious husbandman, are but faint representations
of what may well be required at your hands.]
2. Seek of God an experimental acquaintance with
them
[Truly it is God alone that can bring you to such a state
as this. He alone can enable you to discern even the necessity
of it, and much less its excellency. The unenlightened man
would account such a life as this " foolishness ;" and a person
aspiring after it would be condemned as a weak enthusiast,
that was " righteous over much." To long for it, as the per
fection of your nature, and as a heaven upon earth, is a feeling
which no man on earth can possess, till he is born again, and
renewed in the spirit of his mind by the Spirit of the living
God. It is altogether a new creation in the soul of man.
Moreover, God alone can guide you in such a path as this.
Whether a person be a minister or a private Christian, he shall
find, that, in this high and heavenly course, there are situations
wherein no human wisdom could guide him aright. There is
a film over the eyes of man which obstructs his sight, and a
bias in his heart that perverts his judgment. Never, till God
has opened the eyes of our understanding, shall we see our
way. When God has given us " a single eye, our whole body
will be full of light ;" but till then, " the light that is in us
will be all darkness." See the situations and circumstances
to which St. Paul was often reduced ; and think how an unen
lightened man would have acte 1 in his place: and you will
26 2 TIMOTHY, II. 10. [2246.
soon see that, however " man may devise his way, God alone
can direct his steps."
Once more : It is God alone that can uphold us in the dis
charge of such duties. Recall to mind all that has been set
forth under the images to which my text refers ; and then say,
" Who is sufficient for these things ? " Who can support the
soul, so as that neither the world with all its temptations, nor
the flesh with all its corruptions, nor the devil with all his
wiles, shall be able to divert it from the path of duty, or to
obstruct its progress in the heavenly life who can do this but
God alone ? I say then, look to God to give you these high
attainments, and to " fulfil in you all the good pleasure of his
goodness." Limit not either his power or his grace; but
" open your mouth wide, and he will fill it."
I conclude with repeating the injunction in my text : " Con
sider what I say ; and the Lord will give you understanding
in all things."]
MMCCXLVI.
PAUL S LOVE TO THE ELECT EXEMPLIFIED.
2 Tim. ii. 10. / endure all things for the elect s sakes, that
they may also obtain the salvation ivhich is in Christ Jesus
^vith eternal glory.
THE labours of faithful ministers are, for the
most part, but ill requited by a wicked and ungrate
ful world. But, in the midst of all the opposition
they meet with, they have the consolation to know,
that all efforts to stop the progress of the Gospel
shall be in vain. This was St. Paul s comfort, when
imprisoned at Rome for the word s sake, that, how
ever 7/e might be bound, the word was not ; and
" therefore" he submitted the more cheerfully to his
troubles, being assured, that his endeavours to save
the souls of his fellow- creatures would be crowned
with success.
This subject leads us to consider,
I. St. Paul s love to the elect-
Notwithstanding the word "elect" has passed into
a term of reproach, there most assuredly is an elect
people, " a remnant according to the election of
2246.] PAUL S LOVE TO THE ELECT. 27
grace*," whom " God has chosen to salvation
through sanctification of the Spirit, and belief of the
truth V
Towards these St. Paul felt a peculiar regard
[He loved all, even his very enemies, and would gladly
have submitted to the heaviest afflictions for their sake c . But
his love to the elect was both more exalted in its nature,
and more abundant in its degree. He considered them as
the special objects of God s love ; as children of the same
heavenly parent; as members of the same mystical body;
and as fellow-heirs of the same glory. Hence they were all
engraven on his very heart : and hence he exhorts us, while
we do good unto all men, to do it more especially unto the
household of faith d .]
For their sake he willingly endured every trouble
that could come upon him
[No man ever endured so much as he in his Master s
cause. This we may see from the long catalogue of his troubles
which he himself has left us e . But, says he, " None of these
things move me f :" " I rejoice in my sufferings for the elect s
sakes B :" " most gladly will I spend and be spent for them,
though the more abundantly I love them, the less I be loved h :"
I am so " affectionately desirous of them, that I am willing to
impart to them, not the Gospel only, but my own soul also,
because they are dear unto me 1 :" "yea, if 1 be offered (and
my blood be poured out as a libation) upon the sacrifice and
service of their faith, I joy and rejoice with them all, and
desire them also to joy and rejoice with me k ;" for, so far am
I from looking forward to it with fear, or accounting it an
occasion of grief, that I esteem it a blessed subject of mutual
congratulations.]
How amiable and praiseworthy was this heavenly
disposition !
[Certainly the love of Christ in dying for us, infinitely
exceeds all that ever was manifested by any human being.
But, next to Christ, St. Paul seems to have most abounded
in love to man. He was indeed a very bright resemblance
of his Divine Master. And what a world would this be, if all
were actuated by the same spirit and temper! Even those
who cultivate least of this spirit themselves, must confess, that
a Rom. xi. 5. b 2 Thcss. ii. 13. c Rom. ix. 1 3.
d Gal. vi. 10. e 2 Cor. xi. 2328. f Acts xx. 24.
fc r Col. i. 24. h 2 Cor. xii. 15. 1 Thess. ii. 8.
k Phil. ii. 17.
as 2 TIMOTHY, II. 10. [2246.
the universal prevalence of it would make a very heaven upon
earth.]
But the Apostle s regard to the elect was not a
mere carnal affection, as we shall see, if we consider,
II. The end he aimed at on their behalf
The happiness provided for the elect, is exceeding
great and glorious
[For them is reserved " salvation," even salvation from
sin and Satan, death and hell. It is, moreover, a salvation
" with glory ;" not a mere exemption from punishment, but
an unspeakable felicity in the immediate vision and fruition of
their God. Nor is it ever to come to an end: its duration
will continue as long as the soul itself shall exist. To crown
the whole, it is a salvation in Christ Jesus, not merely as it is
purchased by his blood (though that will infinitely enhance its
value) but as it is treasured up in him, and shall be enjoyed in
and through him, as the one medium of its communication for
ever and ever.]
That they might obtain this, was the great object
of his desires, the one scope of his labours
[He had no doubt at all respecting his own salvation 1 .
But could he be content to go to heaven alone ? No ; he would
gladly have drawn all he could along with him m . It was for
this end that he became all things to all men": and to this he
looked forward as his joy, his hope, his crown of rejoicing .
There was not one weak, but he sympathized with him ; not
one turned aside, but he burned with an ardent desire to
restore him p . To such a degree was his soul bound up in the
welfare of the elect, that he could say, " Now I live, if ye
stand fast in the Lord :" nor did any thing appear too great for
him either to do, or suffer, provided he might be instrumental
in accomplishing this blessed end q .]
INFER
1. What reason have most professors of religion to
be ashamed of their attainments !
[Beyond a doubt, the Apostle s spirit ought to be the
spirit of all Christians ". But how little of it is seen in the
Christian Church ! How many are there who are ready to
" bite and devour one another," instead of being willing to lay
down their lives for each other ! And how little self-denial is
1 2 Cor. v. 1. m So the church. Cant. i. 4.
" 1 Cor. ix. 22. 1 Thess.ii. 19. P 2 Cor. xi. 29.
<i 1 Thess. iii. 7 9. r 1 John iii. 16.
2247.] EQUITY OF GOO .S PROCEDURE. l )
there even in the best of us ! /How little will we do, or suffer,
either for the temporal or spiritual welfare of our brethren !
Let us blush at our want of love ; and labour henceforth to
benefit the bodies, and more especially to save the souls, of all
around us.]
2. How infatuated are they who have no concern
for their own souls !
[Wherefore was Paul so earnest for the salvation of others,
but because he knew somewhat of the value of a soul? He
knew its happiness, if saved ; and its misery, if lost. Shall
another then be more concerned for us, than we for ourselves ?
Shall another be ready to do and suffer all things for us, and
we be unwilling to do or suffer any thing for our own good?
Let us remember, that no present gratifications can compensate
for the loss of salvation; and that eternal glory will infinitely
over-balance all that can be endured in the pursuit of it.]
3. How must they be blinded by the devil, who
oppose the salvation of their fellow-creatures !
[There are too many who scoff at piety, and endeavour,
by ridicule or persuasion, to turn men from the practice of it,
Alas! what an awful contrast do their characters form with
that of the Apostle ! Let such consider the warning given
them by our Lord, that it were better for them to have a mill
stone hanged about their neck, and to be cast into the sea,
than they should offend one of his little ones 8 .]
s Luke xvii. 2.
MMCCXLVII.
THE EQUITY OF GOD S PROCEDURE.
2 Tim. ii. 11 14. It is a faithful saying : For if toe be dead
with him, we sJiaU, also live ivitk him : if we suffer, we shall
also reign icith him : if we deny him, he also will deny us :
if we beliere not, yet he abide fh faithful : he cannot den//
himself. Of these things put them in remembrance.
STRANGE as it may seem, it is no uncommon
thing for men to arraign the equity of God, and to
accuse him of undue severity in the execution of his
judgments. The Jewish people of old complained,
" The ways of the Lord are not equal :" and God,
for his own honour s sake, was constrained to vin
dicate his character in this respect ; which he did in
30 52 TIMOTHY, II. 1114. [2247.
an open appeal to their judgment, and a candid
exposition of the modes of his procedure. " O house
of Israel, are not my ways equal? are not your
ways unequal ?" If a man have sinned and repent,
I forgive him : but if he turn back to his former
wickedness, I make no account of his temporary
reformation, but visit all his iniquities upon his head.
Is this unequal? Is it not consonant with strict
justice 3 ? In like manner St. Paul declares, in the
passage before us, that God will act towards men as
they act towards him ; requiting with good his faith
ful servants, and marking the disobedient as objects
of his displeasure. And that he may the more deeply
impress this truth upon our minds, he introduces it
with assuring us, that " it is a faithful saying."
From his words we shall be led to consider,
I. The rule of God s procedure in reference to our
future destinies
The whole Scripture declares that he will deal
with men according to their works ; that " to those
who by patient continuance in well-doing seek for
glory and honour and immortality, he will give eter
nal life ; but that to them that are contentious, and
obey not the truth, but obey unrighteousness, there
shall be indignation and wrath, tribulation and an
guish, even upon every soul of man that doeth evil 1 .
To this effect we are here told how God will deal,
1. With the godly-
fit is here supposed that the godly will " die with Christ,
and suffer with him." And it is true, that all his faithful fol
lowers are " crucified with him c ," and " dead with him." As he
died for sin, so they, in conformity to him, and by virtue de
rived from him, die to sin : they no longer suffer it to act
without controul, as once they did, but they " mortify it in all
their members," and " crucify the flesh with its affections and
lusts 1 ." In acting thus, they of necessity condemn the " world
around them, who are lying in wickedness 6 ," and ordering their
course agreeably to the will of Satan, who worketh in them f ,
a Ezek. xxxiii. 1720. b Rom. ii. 7 9. c Gal. ii. 20.
d Gal. v. 24. c i J i m v . 19. f Kh. ii. 2.
2247.] EQUITY OF GOD S PROCEDURE. 31
and " leads them captive at his wills." In consequence of this,
they are hated, reviled, and persecuted, as their Saviour was;
and are called to " suffer," even as he suffered. There is not
one of them who has not his cross to bear. Times and cir
cumstances may cause a difference as to the degree in which
they shall suffer : but there is no exception whatever to that
declaration of the Apostle, " All that will live godly in Christ
Jesus shall suffer persecution 11 ."
Now how will God deal with these ? Will he overlook them
as unworthy of his notice ? Will he afford them no succour,
and recompense them with no reward? Far be it from him;
for " if we be dead with Christ, we shall also live with him;" that
is, he will enable us to execute our holy purposes, and to rise
superior to all our spiritual adversaries, even as he did when he-
rose again from the dead. This is the explanation which St.
Paul himself gives us : " If we have been planted in the like
ness of his death," says he, " we shall be also in the likeness of
his resurrection : knowing this, that our old man is crucified
with him, that the body of sin might be destroyed, that hence
forth we should not serve sin. But he that is dead, is freed
from sin. Now, if we be dead with Christ, we believe that we
shall also live with him ; knowing that Christ being raised from
the dead, dieth no more : death hath no more dominion over him :
for, in that he died, he died unto sin once ; but in that he liveth,
he liveth unto God. Likewise reckon ye also yourselves to be
dead indeed unto sin, but alive unto God through Jesus Christ
our Lord 1 ." The same Apostle also gives it as his own actual
experience : " We are always bearing about in the body the
dying of the Lord Jesus, that the life also of Jesus might be
made manifest in our body : for we who live are always deli
vered unto death for Jesus sake, that the life also of Jesus
might be made manifest in our mortal flesh k ." Thus does the
Lord Jesus fulfil the promise which he made in reference to
this very point ; " Because I live, ye shall live also 1 ."
Moreover our God engages, that, " if we suffer with Christ,
we shall also reign with him." Our services shall not be for
gotten. There is " a crown of glory prepared for all them that
love him" 1 :" even on that very throne which Christ himself
occupies, shall they be seated with him". Yes ; it is a faithful
saying, that " they who suffer with him shall also be glorified
together ."
This then will be the mode of God s procedure towards his
faithful people : and according to the same rule will he proceed,]
ver. 2G. 2 Tim. iii. 12. Rom. vi. 5 11.
k 2 Cor. iv. 10, 11. John xiv. 19.
m 2 Tim. iv. 8. 1 Pet. v. 4. Rev. iii. 21.
Rom. viii. 17. 1 Pet. iv. 13.
3;> 2 TIMOTHY, II. 1114. [2247.
2. With the ungodly
[These are here designated as " those who deny him. *
Now there are two ways in which this may be done ; namely,
either by an open and avowed rejection of his Gospel p , or by a
timid concealment of our convictions. Of the former we shall
have no occasion to speak, because it is the latter class only
that are referred to in our text ; and because all that we shall
have occasion to say respecting the latter, must of necessity be
in a yet stronger degree applicable to the former : for, if those
who do believe in Christ, but through fear of persecution are
deterred from confessing him openly, will be disapproved by
him, much more will they who impiously blaspheme his name,
and pour contempt upon all the wonders of his love and
mercy.
Our Lord requires, that we should confess him openly be
fore men. But there are many, who, " when persecution or
tribulation ariseth because of the word, are offended* 1 ," and
dare not face the obloquy, or encounter the perils, that await
them. And how will the Lord Jesus Christ deal with them ?
Will he take no account of their cowardice ? Will he be
satisfied with such a. mode of requiting all his love? No;
he will deal with them in the way that they deal with him :
" they are ashamed of him ; and he will be ashamed of them,
in the day that he shall come in the glory of his Father,
and of all his holy angels 1 :" " they deny him; and he will
deny them 8 ." And this is nothing but what they may rea
sonably expect : for if their love to him is so small, that they
will not endure a little shame, or submit to some trifling loss,
for his sake, how can they expect to be approved as good and
faithful servants ? How can they suppose it possible that they
should partake of that felicity which is reserved for those who
fought the good fight of faith, and " loved not their lives unto
death 1 ?" This indeed would be unequal : such inequality shall
never be found in the judgments of our God: for " they who
loved their lives, shall lose them ; and they only who are willing
to lose their lives for Christ s sake, shall save them unto life
eternal 11 ."]
That no doubts on this subject may rest upon our
minds, I will go on to state,
II. The assurance we have that he will proceed
according to this rule
The declarations of God on these subjects do not
obtain the credit they deserve
P 2 Pet. ii. 1. 1 Matt. xiii. 21. r Mark viii. 38.
8 Matt. x. 33. l Rev. xii. 11. u Mark viii. 31, 35.
2247.1 EQUITY OF GOD S PROCEDURE. 33
[Many of the godly are apt, through the weakness of their
faith, to yield to doubts and fears. When feeling the depth of
their corruptions, they think it almost impossible that they
should ever be able to subdue them : and, when menaced with
heavy trials, they doubt whether they shall ever be able to
support them.
The ungodly, on the other hand, boldly question whether
God ever can proceed with them according to his word. They
do not hesitate to say, that such a procedure would be cruel
and unjust. If indeed they were to abandon themselves to all
manner of wickedness, they might then expect the Divine
judgments : but when they can have no gross evils laid to their
charge, is it to be supposed that God will punish them to all
eternity, merely because they do not (as they will call it) make
a parade of their religion? That is nothing but a conceit of
enthusiastic zealots : God is too good to act in such a way, or
to visit with such unmerited severity what, at the worst, can
only be deemed an excess in the exercise of prudence - ]
But, whether believed or not, they shall all be
fulfilled in their season
[" Our unbelief will not make the truth of God of none
effect*." Whatever he has spoken, he will surely execute ; as it
is said, " God is not a man, that he should lie ; neither the son
of man, that he should repent. Hath he said, and shall he
not do it ? Hath he spoken, and shall he not make it good* ?"
Were he to reverse his word for us, he would cease to be a
God of truth. He has pledged himself for the accomplish
ment of every word that he has spoken : and " he cannot deny
himself."
True it is, that he is not pleased with the weakness of his
people s faith. He complained of it in Peter: "O thou of
little faith, wherefore didst thou doubt?" But lie will not on
this account neglect to fulfil to them his promises. He has
engaged in behalf of those who die unto sin, that " his grace
shall be sufficient for them 2 ;" that " their strength shall be
according to their day" 1 ;" and that " they shall be more than
conquerors, through Him that loved themV Their doubts
and fears will indeed distress their minds, and weaken their
efforts, and subject them to many anxieties from which a
stronger exercise of faith would have freed them : but still he
will not cast them off because they are weak : " lie will not
break the bruised reed, or quench the smoking ilax ; but will
bring forth judgment unto victory ." And in the last day he
will recompense into their bosom all that they have done or
x Rom. iii. 3. > Xumb. xxiii. 19. 2 Cor. xii. 9.
a Deut. xxiii. 2.">. b Rom. viii. 37. e Matt. xii. 20.
VOL. XIX. D
o4 2 TIMOTHY, II. 11 11. [2247.
sufl ered for him. He will say, " Thou hast been faithful in a
few things; be thou ruler over many things 1 :" and the precise
measure of their glory shall be proportioned to the labours and
sufferings to which in this life they had submitted for his sake e .
In like manner, to the ungodly he will award a sentence of
condemnation proportioned to their deserts. It will be to no
purpose that they expostulate, and ask, as if aggrieved by his
sentence, " Lord, have we not in thy name cast out devils, and
in thy name clone many wonderful works?" He will be alto
gether inflexible; and will say, "Depart from me; I never
knew you, ye workers of iniquity f ."]
The importance of this subject appears from the
solemn charge with which St. Paul enjoins Timothy
to " put his hearers in remembrance of it." The
same charge is in fact given to every minister of
God s word : " Put your people in remembrance of
these things." In compliance with this command I
will now proceed yet further to REMIND you of them,
I. For your conviction
[It is to no purpose to dispute against God. A criminal
may dispute against human laws if he will, and may determine
beforehand that they can never be executed against him. But
the only effect of his confidence will be, to deceive his own
soul, and to involve himself in irremediable ruin. Let him be
ever so assured of impunity, he will not be able to stop the
course of the law, or to prevent its execution upon him. How
much less then can we suppose that the arm of God s justice
shall be arrested, and the very truth of God violated, to rescue
a man from perdition, merely because he will not believe that
God will fulfil his word. I must declare to you, that all such
hopes are groundless : and I call upon you carefully to examine
the state of your own souls. Are you " dead to sin," to all
sin, so that no iniquity whatever is suffered to have dominion
over you? Are you openly confessing Christ before
men, so that it is seen and known " whose you are, and whom
you profess to serve?" Are you " following him without the
camp, bearing his reproach 8 ;" and not bearing it only, but
" rejoicing that you are counted worthy to suffer for his sake h ?"
In a word, are you Christians, not in word only, but in deed
and in truth? These are the inquiries which you must make;
for by them alone can you ascertain your state before God.
Say not, that, in requiring these things, we require too much :
d Matt. xxv. 23. e 2 Cor. iv. 17. f Matt. vii. 22, 23.
e Heb. xiii. 13. h Acts v. 41.
2248.] THE STABILITY OF THE COVENANT. O.)
for if God require them, and will receive to mercy those only
in whom these requisites can be found, it will be to no purpose
to contend with him. Be wise in time : and so endeavour to
approve yourselves to God now, that he may approve of you in
the day of judgment.]
2. For your comfort and support
[The workings of unbelief have harassed many who were
truly upright before God : and therefore we should not write
bitter tilings against ourselves, merely because we possess not
a full assurance of faith. David on some occasions was quite
overwhelmed with doubts and feijrs. Hear his complaints :
" Will the Lord cast off for ever? and will he be favourable no
more? Is his mercy clean gone for ever? Doth his promise
fail for evermore? Hath God forgotten to be gracious ? Hath
he in anger shut up his tender mercies?" But whence arose
all this? Had it any foundation in truth? No: he imme
diately acknowledges, " This is mine infirmity ." So then do
ye say, when doubts and fears assail your minds. Remember,
God is a faithful God, and not one jot or tittle of his word shall
ever fail. " Of those whom the Father gave to Jesus, he lost
none k ;" nor will he ever lose one : " not the smallest grain of
true wheat shall ever fall upon the earth 1 ;" nor " shall one of
God s little ones ever perish" ." Only commit yourselves to
God, and leave the issue of events to him. Your part is to be
seeking a conformity to Christ in his death and resurrection;
and his part is to carry on and perfect his work within you.
Be ye intent on your part ; and leave His to him : and you
shall be able at the last to say with Joshua, that " of all the
good things which the Lord your God hath spoken concerning
you, all are come to pass unto you, and not one thing hath
failed "."]
Ps. Ixxvii. 7 10. k John xvii. 12. Amos ix. 9.
111 Matt, xviii. 14. n Josh, xxiii. H.
MMCCXLVIII.
THE STABILITY OF THE COYFXANT.
2 Tim. ii. 19. The foundation of God standeth sun , hui-in<j
t/iis seal, The Lord knoweth them that are his. And, Let
every one that iiameth the name of Christ, depart fn/i
iniquity.
GOD has a people whom he will preserve from
apostasy : but he will keep them by the instrumenta
lity of their own care and watchfulness. There were
3f> 2 TIMOTHY, II. 19. [2248.
some in the apostolic age seduced from the faith, and
led to think that the resurrection was passed already.
But St. Paul entertained no fears for the ark of God.
He was persuaded that God would keep his faithful
people : " they overthrew the faith of some : never
theless," &c.
I. What is meant by the foundation of God
It does not seem to refer to the doctrine of the
resurrection. The context indeed mentions this doc
trine ; hut the immediate connexion of the text is
with the apostasy that had prevailed. The " founda
tion" relates rather to the covenant of grace. In
some respects Christ is the only foundation 3 . Ne
vertheless the covenant of grace may be represented
in this light-
It is the foundation of God s dealings towards us
[From a regard to it he bears with us in our unconverted
state b : from a regard to it he effects our conversion : from a
regard to it he endures our backslidings after conversion^:
from a regard to it he restores us after we have fallen 6 .]
It is also the foundation of our hope towards God
[We have no claim upon God independent of the cove
nant; but in his covenant with Christ, and with us in him, he
has engaged to give us all that we want f . We receive spiritual
blessings, only as being parties in it g ; the continuance of
those blessings to us is only in consequence of our interest
in it h .]
This foundation standeth sure.
II. Wherein its stability consists
The foundation of God is represented as having a
seal 1 . This seal is God s unchanging love; "God
knoweth them/ &c.
a 1 Cor. iii. 11. b Ezek. xxxvi. 21 23, 32.
c 2 Tim. i. 9. Jer. xxxi. 3. d 1 Sam. xii. 22.
e Luke xxii. 32. f 1 Cor. iii. 22, 23.
e Rom. viii. 29, 30. h Rom. ix. 10.
There is no confusion of metaphor here, because foundation
stones often have (r^pa-y ica, an inscription (as the word means, Rev.
ix. 4.) But there is peculiar propriety in the metaphor of a seal as
applied to a covenant.
2248.]] THE STABILITY OF THE COVENANT. 37
[Knowledge is here, as in many other places, put for
love k : in this sense it is represented as a seal of the covenant.
Love ib stamped, as it were, on every part of the covenant,
gives a kind of validity to it, and is inseparable from it.]
This unchanging love is the stability of the cove
nant
[We should continually forfeit our interest in it: no
believer whatever, if left to himself, would be steadfast in it.
Our daily transgressions are sufficient to exclude us from it for
ever; but God s love changeth not 1 . He betroths us to him
self in faithfulness for ever 1 ". He loves and keeps us, not for
our sake, but for his own name s sake": hence all our security
arises .]
The covenant, however, does not make void our
obligations to holiness,
III. The improvement we should make of it
The privileges of Christians are exceeding great :
but we are in danger of turning the grace of God
into licentiousness. Hence the Apostle cautions us
against abusing this covenant 1
[They " who name the name of Christ" are those who
profess Christ s religion ; and that profession supposes them to
be interested in the covenant. But continuance in sin would
be inconsistent with that profession: the covenant prohibits
the indulgence even of the smallest sin. It provides "strength
for the mortification of every lust; it secures holiness to us as
well as salvation ; it engages for our salvation on/// in a way of
holiness. Let it not then be made a ground of presumptuous
security: let it rather operate as an incentive to diligence; let
it incline " every one" to stand at the greatest distance from
sinA]
INFER
^ hat rich consolation is here for every true be
liever !
k Ps. i. G. i Jam. i. 17. Rom. xi. 29.
m Hos. ii. 19. " Ueut. vii. <> S.
St. Paul considers the steadfastness of the foundation as connected
with, and depending on, God s immutable regard for his people ; and
to this is their final salvation to be ascribed, Mai. iii. (>.
v If KIU were translated "but" the sense would be incomparably
more clear : it has this sense in many places ; and is so translated,
2 Tim. iii. 11. and 1 Cor. x\i. 1:2.
38 2 TIMOTHY, II. . 30, 21. [2249.
[There ever have been some apostates from the Church
of Christ ; but their defection does not disprove the stability
of God s covenant. The reason of their departure is accounted
for by St. John 1 Let not then any be dejected when they
see the falls of others. God " knows" his sheep, and will
suffer " none to pluck them out of his hands." Nor need any
despond on account of their indwelling corruptions : it is not
sin lamented, but sin indulged, that will destroy the soul.
Let every one be more anxious to lay hold on this covenant:
it will be found at last, that it is " ordered in all things and
sure."]
r 1 John ii. 19.
MMCCXLIX.
SAINTS, VESSELS OF HONOUR.
2 Tim. ii. 20, 21. In a great house there are not only vessels
of gold and of silver, but also of wood and of earth ; and
some to honour, and some to dishonour. If a man therefore
purge himself from these, he shall be a vessel unto honour,
sanctified, and meet for the Master s use, and prepared unto
every good work.
IT was said by a heathen poet, and the truth and
importance of the sentiment are strongly marked by
its being cited by an inspired Apostle, that " evil
communications corrupt good manners." But there
is by no means such attention paid to this aphorism
a*s its importance demands. Men will indeed cau
tion their friends against the society of those who are
dissolute and profane ; but, against those who may
distract our minds with matters of doubtful disputa
tion, or lower our standard of Christian duty, no one
judges it necessary to put us on our guard. But
St. Paul, that vigilant watchman, that faithful servant
of the Most High God, has taught us to shun every
thing which may pervert our judgment, or corrupt
our minds, or in any way impede our progress in the
Divine life. In the words which I have now read to
you, he shews us,
I. What we must guard against, as injurious to our
souls
2249. 1 SAINTS, VESSELS OF HONOUR. 39
Two things he mentions, as necessary for us to be
purged from ;
1., Error in principle
[Even in that early age of the Church, there were many,
who, instead of upholding the faith, sought, by all imaginable
subtilties, to turn men from their adherence to it. False
teachers there were in great numbers, who " strove about
words which were of no real profit, but tended only to the
subverting of the hearers " 1 ." Against these St. Paul strongly
guarded his son Timothy: " Shun profane and vain babblings;
for they will increase unto more ungodliness, and their word
will eat as doth a canker : of whom is Hymena. us and Phi-
letus ; who concerning the truth have erred; saying, that the
resurrection is passed already ; and overthrow the faith of
some b ." Now such persons there have been in the Church,
from that dav even to the present hour. Some will magnify
beyond due bounds the importance of some favourite doctrine,
to the utter exclusion of other doctrines which have a diiferent
aspect. Others will dwell upon the circumstantials of religion,
to the neglect of the points that are most essential. Others,
again, will attack the fundamentals themselves; " bringing in
damnable heresies, and denying the Lord who bought them."
Some, like the Pharisees of old, will make all religion to
consist in the observance of rites and ceremonies: others will
cast off every kind of ritual, and divest religion of every out
ward form. Some will discard from religion every thing that
is mysterious or spiritual ; whilst others will spiritualize every
thing, and involve the most common truths of Scripture in
mystery and allegory, like those who reduced the doctrine of
the resurrection to the mere introduction of another dis
pensation, or the moral change that is wrought on the hearts
of Christian converts. In fact, there is no end of the absur
dities which men will introduce into religion, according to
o o
their respective fancies: and their zeal for their respective
peculiarities will be considered by them as the best proofs of
their zeal for religion. But it will be our wisdom " to purge
ourselves from all such persons and sentiments; and to hold
last, with childlike simplicity, the truth as it is in Jesus."
For, in fact, these dispositions and habits are the fruits of vain
conceit; and they gender nothing but strife and contention.
In a word, they all " eat like a gangrene; which, if not
healed, will gradually destroy the whole body.]
2. Corruption in practice
[This is invariably connected with the former: for the
very alienation of heart, both from God and man, which
> vcr. 11. h vcr. 16 18.
40 2 TIMOTHY, II. 20, 21. [2249.
controversial habits generate, must, of necessity, give advantage
to Satan for the infusion of all manner of evil into our souls.
Hence St. Paul, in his advice to Timothy, combines with a
caution against error, a caution against sin also: " Flee youth
ful lusts ; but follow righteousness, faith, charity, peace with
all them that call on the Lord out of a pure heart: but foolish
and unlearned questions avoid, knowing that they do gender
strifes ." Amongst youthful lusts we must doubtless, in the
h rst place, number those corrupt propensities which are so
powerful in the time of youth : but we must also number those
which are more nearly allied with heresies, whilst yet they are
peculiarly influential on the youthful mind ; such as, a love of
novelty, a fondness for disputation, a desire after notoriety
and distinction. The tempers which these habits generate
are extremely hateful to God, and injurious to man. " The
filthiness of the flesh," as the Apostle speaks, is, in appearance,
more opposite to true religion than what he calls " the filthi
ness of the spirit:" but it is not so in reality : and we must be
purged from this, no less than from the other, if ever we would
serve God acceptably, or be approved by him in the day of
judgment. The beauty of all true religion consists in a child
like spirit, which is the very reverse of that conceit and
forwardness which characterize the controversialist and vain
disputer. I must therefore guard you, with all earnestness,
against every thing which may corrupt your mind from the
simplicity that is in Christ, or weaken the influence of real
piety in your souls.]
And, that my exhortation may have the greater
weight, let me proceed to shew,
II. What benefit we shall derive from this care-
In a great house, the Apostle observes, there is a
great variety of vessels ; some of purer, and others of
baser, materials ; some to honour, and others to dis
honour. So also, in the Church of Christ, there is a
great variety of persons ; all indeed in some way or
other subserving his interests, and widely differing
from each other in their value, their use, and their
ultimate destination.
Now those who are infected with evil principles or
practice are of no estimation before God.
[Their spirit is hateful to him, as is their conduct also ;
nor are they of any use in the Church of God. They tend
c ver. 22, 23.
2249.] SAINTS, VESSELS OF HONOUR. 4-1
rather to corrupt others, than to benefit their souls ; and to
dishonour their profession, rather than adorn it. In fact, they
are base in themselves, and subserve only base purposes : and
" their end will be according to their works."]
But " those \vlio are purged from these will be
regarded by him as vessels of honour, meet for their
Master s use.
[Under this image, the Apostle means to suggest, that
persons of simple minds and pure habits shall be favoured ivitli
God s peculiar regard, be set apart for his special service, and
be made line of for his honour and glory. These are the dis
tinctions conferred on " vessels of gold and silver in a great
house or palace ;" whilst the vessels of wood and of earth are
disregarded and despised. Now, those nobler vessels are
polished with care, in order that they may appear worthy of
their owner, and of the uses to which thev are applied : so are
the godly " sanctified" by the Holy Ghost, and " prepared for
every good work" to which they are destined.
Now, I would ask, is not this a great encouragement to us
to keep ourselves pure? Is not this honour an abundant
recompence for all the self-denial we can exercise, and all the
caution we can maintain ? See the golden vessel in the hand
of the prince; its beauty, its symmetrv, its splendour, admired
by him; yea, and his own honour, as it were, advanced by it:
and can you contemplate yourself thus in the hands of the
God of heaven, and not feel a desire to be accounted worthy
of that honour? I say, then, " purge yourselves from" every
thing which, in a way either of principle or of practice, may
defile you, and this honour shall be yours.]
Now, then, say whether there be not in this subject
ABUNDANT MATTER,
1. For anxious inquiry
[To which of these widely-different vessels may you be
compared ? Which of them do you resemble, in their essen
tial qualities, or in their habitual use? Are you of gold or
silver, or of the baser materials of wood or earth? Are you
altogether consecrated to God? or are you occupied solely
about the things of time and sense? To assist you in this
inquiry, I must observe, that no man possesses, by nature,
those higher qualities: they are all the fruits of grace: by
nature we are earthly, sensual, devilish : it is by grace alone
that we become heavenly, spiritual, divine. And, to judge
whether this change have been wrought in us, we must not
look to our outward conduct merely, but to that inward
purification from erroneous principles and corrupt aficctions.
43 2 TIMOTHY, II. 20,21. [2249.
See, then, whether you have yet been brought to humble
yourselves before God, as guilty and undone sinners : see
whether you are living altogether by faith on the Lord Jesus
Christ, as your only source, either of righteousness or strength;
and see whether you are devoting yourselves, unreservedly,
to God in all holy obedience : this is the proper test of con
version : all other conversions are of no value : you may go
the whole round, from one Church to another, espousing every
one of them in succession, and zealously maintaining every
distinction, whether in principle or practice, and yet be vessels
in which God can take no pleasure, and which shall finally
be hid from his eyes as objects of shame only and dishonour.
Let this then be, as in truth it ought to be, a matter of
anxious inquiry amongst you all : for I must again declare,
that they only shall be approved of their God who correspond
with the character drawn of them in our text.]
2. For necessary distinction
[Here, you perceive, are " vessels of gold and of silver,
as also of wood and of earth ;" and, though all of one common
origin, and alike of base materials, yet destined, some to
honour, and others to dishonour. You perceive, also, that
it is God alone who makes the difference between them ;
changing the nature and end of some, whilst others are left
to their original worthlessness and debasement. Against this
our proud hearts would be ready to rise; just as that of the
objector did, when St. Paul declared, that " God had mercy
on whom he would have mercy; and whom he would he
hardened." Hear the Apostle s statement of the objector s
argument; and his reply to it: " Thou wilt say then unto
me, Why doth he yet find fault? for who hath resisted his
will ? Nay but, O man, who art thou that repliest against
God ? Shall the thing formed say to him that formed it,
Why hast thou made me thus ? Hath not the potter power
over the clay, of the same lump, to make one vessel unto
honour, and another unto dishonour? What if God, willing
to shew his wrath, and to make his power known, endured
with much long-suffering the vessels of wrath fitted to de
struction ; and that he might make known the riches of his
glory on the vessels of mercy, which he had afore prepared
unto glory d ?" This is the answer which I also must make to
any one who shall object to the statement which has been
before made. I grant, yea, I assert, that all, as born into this
world, are base in their nature, their use, and their end : and
it is grace alone, even the sovereign grace of God, that changes
them so that they become vessels of honour for his use. I
d Rom. ix. 18 23.
2250.] THE GREAT ENDS OF THE MINISTRY. 43
assert, too, with the Apostle, that the same power which the
potter has over the clay, our God has over all the works of his
hands. But there is a distinction which the Apostle lias made,
and which we must ever bear in mind, that, though it is God
alone ivho prepares any for glory, yet man Jits himself for
destruction : so that, whilst the godly have no ground for
boasting, the ungodly have no reason whatever for complaint 6 .
To all eternity must those who are vessels of honour ascribe
the glory to their God; but the vessels to dishonour will,
through all eternity, be constrained to take all the shame to
themselves.]
3. For grateful adoration
[Let any one contemplate the state of a pious soul in
glory. Let him see the feast that is there spread, at which
God himself presides. Let him behold the vessels of gold and
silver, polished to the utmost possible perfection, the ornament
of the feast, the honour of their God; and every one of them
filled to the utmost brim with all the richest effusions of
blessedness and joy : then let him contrast with these the
vessels of wrath, filled with the overflowings of God s wrathful
indignation : let any one, I say, contemplate the contrast ;
and then determine, whether those monuments of grace and
mercy have not grounds for gratitude and praise? I trust,
that to many of this description I am now addressing myself;
and to them I would say, See to it that nothing which can
defile, be admitted within you : see also that you be more
and more polished every day and hour, that you may grow in
a meetness for the honour that awaits you. And be looking
forward to the time when your final destiny shall be awarded
to you ; and you shall, as objects of God s love, and monu
ments of his grace, be for ever " filled with all the fulness of
your God."]
e See the Greek of the fore-cited passage.
MMCCL.
TIIF, GREAT ENDS OF THE MINISTRY.
2 Tim. ii. 25, 26. In meekness instructing those that oppose
themselves ; if God peradventure will (jive them repentance
to the acknowledging of the truth ; and that they may recover
themselves out of the snare of the devil, who are taken cap
tive by him at his u ill.
THE work of the ministry is arduous in the ex
treme, not only on account of the labours in which a
44 2 TIMOTHY, II. 25, 26. [2250.
pastor has to engage, but on account of the opposi
tion he meets with from those whose welfare he seeks.
He has to call men from all which by nature they
affect, and to stimulate them to much for which they
have an utter distaste. But the hope of ultimately
benefiting immortal souls is sufficient to carry him
forward ; and, if he be himself of a becoming spirit,
he will persevere with patience and long-suffering,
" meekly instructing those that oppose themselves,
if God peradventure may give them repentance to
the acknowledgment of the truth."
To enter fully into the subject before us, I must
set before you,
I. The state of unconverted men
I am not aware that there is any other passage of
Holy Writ that places this matter in a more humili
ating view, than that which we have just read.
The unconverted man is altogether a slave of
Satan
[The agency of Satan is but little thought of by us,
though it occupies a very prominent place in the Scriptures
of truth. His influence over Judas and Ananias shews what
he can effect, if God see fit to withdraw the restraints which,
from love to mankind, he has imposed upon him. This malig
nant fiend is, in fact, " the god of this world;" and all man
kind, whilst in their unconverted state, are his vassals
Yet it is not by force that he reigns over them, but by
subtilty. He " takes them captive;" but it is by "snares"
that he allures them, and draws them into his net. He knows
what is suited to each, as a fowler or a fisherman does to the
taste and appetite of the different creatures he would decoy :
and he finds the whole human race ready enough to yield
to his devices, and to surrender up themselves to him ac
cording to his will To persons in early life he offers
the gratifications of sense ; and to those at a more advanced
period the acquisition of wealth and honour. Nor is he more
anxious to ensnare them, than they are to swallow the bait
which he has laid for their destruction In truth, if
they were to form a deliberate purpose to serve Satan as far
as they possibly could consistently with the preservation of
a good character among men, they could not do it more
effectually than they already do. Satan would not wish them
to live in a more entire neglect of God and of eternity than
2250.] . THE GREAT ENDS OF THE MINISTRY. 45
they do : nor could he wish them more habitually to cheat
themselves with a mere name and form of godliness than they
do ]
And this is the state of all, without exception
[Men have their different tastes: one loves gross im
morality, whilst another prefers a self-complacent round of
outward duties. But these are only the baits which they
affect : their radical neglect of God and of his Christ is
the same in both. The Apostles themselves, not excepting
St. Paul in his unconverted state, were once subjects of this
great usurper: "We ourselves," says St. Paul, "were some
times foolish, disobedient, deceived, serving divers lusts and
pleasures 3 ." And by whose influence they were kept in this
awful condition, he tells us in another place : " And you hath
he quickened, who were dead in trespasses and sins ; wherein
in time past ye walked according to the course of this world,
according to the prince of the power of the air, the spirit that
now worketh in the children of disobedience : among whom we
all had our conversation in times past in the lusts of the flesh,
fulfilling the desires of the flesh and of the mind 1 ." Here,
you perceive, they were actuated by their own lusts ; yet
did they most effectually accomplish the will of the great
deceiver - -" His they were, and him they served;"
and from that kingdom of darkness must all be delivered, if
ever they would " be translated into the kingdom of God s
dear Son d ."]
The directions given to Timothy, for the regulation
of his conduct towards them, leads me to notice,
II. The efforts of ministers in their behalf-
Ministers are appointed of God to instruct the
world in the things which belong to their everlasting
peace.
They are to rescue men, if possible, from the
power of Satan
[They find men sleeping in security, and, like persons
in a state of intoxication, unconscious of their danger : and
they endeavour to awaken them. With this view they cry,
" Awake thou that sleepest, and arise from the dead, and
Christ will give thee light f ." They call the poor unhappy
victims to " repentance, and to an acknowledgment of the
" Tit. iii. 3. Eph. ii. 13. c Rev. xii. 9. Col. i. 13.
e Acts xxvi. 18. This scorns to be implied in the term
{ Kph. v. 14.
4G 2 TIMOTHY, II. 25, 26. [2250.
truth as it is in Jesus." They set forth the claims of their
God and Saviour to their allegiance, and the evil and danger
of continuing in rebellion against him. They declare, that if
they will submit themselves to the Lord Jesus Christ, he will
forgive all their past sins, and bring them into the glorious
liberty of the children of God - This they do, to lead
the poor captives to cast off the yoke of Satan, and serve the
living God --- ]
But their only hope of success is in God alone
[They know how vain it would be for them to engage in
this warfare, if God himself do not interpose to give them the
victory. They know, that though " Paul should plant, and
Apollos water, God alone can give the increase." Nor are
they sure that he will work by them : much less do they
know for whose particular benefit they may be sent. They
can only " draw their bow at a venture," and leave it to God
to direct the shaft. A mere " peradventure," however, is
quite sufficient to stimulate their exertions. If they be but
the happy instrument of delivering one soul from Satan s yoke,
they will account it an ample recompence for a whole life of
labour. With their ministrations to men, therefore, they
unite their supplications to God; if peradventure he may
" give to any a repentance to the acknowledging of the
truth." Only let the gifts of repentance and faith be given
to any soul, there will be an end of Satan s power over them.
Their chains and bars shall all give way before them : and,
like Peter, they will come forth out of their prisons, as monu
ments of the Redeemer s power, and as witnesses for him to
an ungodly world --- ]
Let me offer two REQUESTS :
1. Acknowledge your state to be as God has de
scribed it
[It is so, whether ye will acknowledge it or not --
And, O submit no longer to such a degrading vassalage.
Awake from your intoxication, and contemplate the issue of
your present bondage --- And may God of his mercy
overcome the resistance which you have hitherto made to
our ministrations, and turn you, even by our feeble efforts,
" from darkness unto light, and from the power of Satan unto
2. Unite your own efforts with ours, for your
deliverance
[There must be a concurrence on your part for your
ultimate deliverance. We cannot effect it : and God will twt,
s Acts xxvi. 18.
SELF-LOVE REPROBATED. 4-7
without your own cordial co-operation. Doubtless it is he
that must give you both to will and to do : but still you must
" work out your own salvation with fear and trembling."
Though you are " drawn by God, and made willing by him
in the day of his power," you are " drawn by the cords of a
man," and from thenceforth act as willingly as ever you did
in the ways of sin. Arise then to the work of repentance,
and to an open acknowledgment of the truth : so shall your
chains be broken, and " Satan himself be bruised under your
fei-t shortly."]
MMCCLI.
SELF-LOVE REPROBATED.
2 Tim. iii. 1, 2. This know also, that in the last dai/s perilous
times shall come. For men shall be lovers of /heir oivn
selves,
THERE is in the inspired writings frequent men
tion of what will take place " in the last days." But
in these words very different and distant periods are
referred to. Sometimes they designate the time of
the Christian dispensation" 1 ; sometimes the day of
judgment 11 ; and sometimes, as in our text, a sea
son between these, when very great and important
changes will take place in the Church of Christ".
Immensely important changes have already taken
place, as in the successful efforts of Antichrist, both
in the Mahomedan and Popish powers : and still
further changes we look for in their overthrow. But
it is remarkable, that every event predicted, as to
take place at these distant periods, actually com
menced in the apostolic age : and St. John says,
" Even now are there many Antichrists 1 ." As for
the evil spoken of in my text, the Apostle declares,
that, though predicted as to occur " in the last days,"
it did exist at that very time, to a great extent ; and
that, when it should prevail in the way that he de
scribed, very perilous and troublesome times would
have arrived.
a Heb. i. 2. b Jam. v. 3. c 2 Pet. iii. 3.
d 1 John ii. IS. < ver. G <>.
48 o TIMOTHY, III. 1,2. [2251.
For the elucidation of the subject before us, I will
endeavour to shew,
I. What is the disposition here reprobated
It is self-love : " Men shall be lovers of their own
selves." But we are not to imagine that every kind
and degree of self-love is sinful. On the contrary,
the desire which God has infused into the soul of
every man to promote his own welfare, is proposed
by God himself as a standard, agreeably to which we
are to regulate our love to our neighbour : he calls it
"a royal law," as being established by himself; and
he declares, that, in accommodating ourselves to it
and " loving our neighbour as ourselves, we do well f ."
Nay, more ; our blessed Lord compares with it the
love which he himself bears to his own Church and
people : " No man ever yet hated his own flesh, but
nourisheth, and cherisheth it, even as the Lord the
Church*" Still, however, when it becomes inor
dinate, it is a very hateful disposition, evil in itself,
and abominable in the sight of God. Self-love is
then sinful,
1. When it induces a forgetfulness of God
[God should be acknowledged by us as the only source
of all good ; for " from him proceedeth every good and perfect
gift h :" and for his glory should every thing be done; as it is
said, " Whether ye eat or drink, or whatsoever ye do, do all to
the glory of God 1 ." But self-love robs him in both these
respects : it leads men to ascribe their success of every kind
to their own wisdom and power ; and at the same time to seek
their own gratification only in the enjoyment of all that they
possess. Now what can be more hateful, than for a man to be
" sacrificing to his own net, and burning incense to his own
drag k ," when he should be adoring God for the mercies
vouchsafed unto him ? or what more abominable, than for a
man to be " living to himself," when he should be consecrating
all his powers to the service of his Creator and Redeemer ] ?
In fact, what is this, but to idolize ourselves, and to put our
selves in the very place of God? Covetousness and sensuality
are expressly called idolatry m : yet are these but branches
proceeding from the root of inordinate self-love ; which is
f Jam. ii. 8. s Eph. v. 29. h Jam. i. 17.
1 Cor. x. 31. k Hah. i. 16. 1 Cor. iv. 7.
1 Rom. xiv. 7, 8. m Phil. iii. 19. Col. iii. 5.
2251.] SELF-LOVE REPROBATED. 4 9
nothing less than practical atheism, or a " banishing of God
from all our thoughts 11 ."]
2. When it operates to the injury of our neigh
bour
[Our neighbour, in his place, has claims upon us, no less
than God himself. Whoever we be, whether of high or low
degree, what are we but members of one great family ; yea,
and members too of one body ? Now, in a body, no member
is to consult its own separate interest at the expense of others,
but every one to seek its own happiness in the welfare of the
whole p . But self-love banishes all these considerations, and
sets aside every obligation arising from them. Now, we are
told, from authority, that whatever a man may possess, or
whatever he may either do or suffer in the service of the Lord,
" if he have not charity" towards his neighbour, so as to
render unto him his dues, " he is no better than sounding
brass or a tinkling cymbal q ." Whatever he may pretend,
" his faith is dead;" his love is hypocritical 1 ; his " religion is
vain 8 ."]
Lamentable are those times, and pitiable that
society, where this disposition reigns. Consider, I
pray you,
II. The danger attendant on it-
Consider the danger,
1. To those who are under its influence
[There is no evil which will not find a ready access to
their minds ; nor is there any situation in which they will not
betray their selfish propensities. Whether in civil or social
life, they will render themselves hated and despised. Towards
the state, they will be always full of murmurs and complaints.
And, in their intercourse with their families and neighbours,
they will be occasions of pain to all around them. They will
be displeased with every person that stands in any respect in
competition with them ; and will quarrel with every thing that
militates in the least degree against their favourite propensity.
In all their transactions in business they will be straining to
gain some undue advantage, and will make the minutest differ
ences subjects for dispute. See what the Apostle connects
with this character : " Men shall be lovers of their own selves,
covetous, boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, without natural affection, truce-breakers,
n Ps. x. 4. amlxiv. 1. 1 Cor. xii. 20. P 1 Cor. xii. 25,26.
<i 1 Cor. xiii. 1. r Jam. ii. 1"> 17. s Jam. i. 20.
VOL. XIX. E
50 2 TIMOTHY, III. 1,2. [2251.
false-accusers, incontinent, fierce, despisers of those that are
good, traitors, heady, high-minded, lovers of pleasure more
than lovers of God." It is not necessary, indeed, that all these
evil qualities should be combined in the same person : but
there is in self-love a tendency to produce them, so far as a
person s circumstances are calculated to call them forth. Nor
will there be found in such persons any redeeming quality, or
any thing to compensate for these evil dispositions. Their
selfishness so engrosses their minds, as to render them in
capable of any noble exertion, either in a way of piety or
benevolence. The lover of self will love none else, at least
not in such a degree as to make any great sacrifice either for
God or man.]
2. To the cause of Christ in the world
[It is granted, that a man who is " a lover of his own self"
may be instructed in the truths of religion, and observant of
its forms: " He may have a form of godliness; but he will be
destitute of its power :" nor is there any great hope of ever
benefiting him by the ministration of the Gospel. The word
preached either sinks not into his mind at all, or, if sown in
his heart, is " choked with thorns and briers, so as to bring
forth no fruit to perfection." Nor is this all the evil that ac
crues from his hateful dispositions. He sets others against the
Gospel ; and " causes the way of truth to be evil spoken of,"
and " the very name of God to be blasphemed." Besides, by
his spirit and conduct he stirs up corruption in all around him ;
and even foments in them, by re-action, the very dispositions
exercised by himself. Hence, instead of unity in the Church,
there will be dissension ; and the minister will derive nothing
but grief from those over whom he ought rather to rejoice.
This I apprehend to be the primary idea in the Apostle s mind,
when he calls the times, of which he speaks, " perilous," that
is, troublesome, grievous, and perplexing. And certainly it
must go ill with any Church where such characters abound.]
We may SEE, then, What is mainly to be looked to,
1. In estimating our own character
[I would not undervalue religious sentiments : but they are
of no worth, if they be not productive of suitable dispositions
and conduct. Do not then inquire, whether you have attained
a scriptural creed, and " a form of godliness ;" but whether
" the truth has made you free ;" free from selfish principles
and selfish habits. The man whose heart is right with God
will account nothing of any value, any further than it can be
improved for the honour of God and the good of man. Even
life itself is held by him only as a victim ready to be sacrificed,
whenever a proper occasion shall call for it. See how the
2252.] FORM AND POWER OF GODLINESS. ^>l
Apostle Paul acted : he accounted not his life dear to him :
on the contrary, if called to lay it down for his brethren, he
regarded it as an occasion, not of grief, but of joy 1 . Ah!
brethren, see how much you have acquired of that spirit ; and
how much you possess of " the mind that was in Christ Jesus,
who, when possessed of all the glory and felicity of heaven,
emptied himself of it all for you ; and for your benefit became
obedient unto death, even the death of the cross 11 ." Self has
by nature wholly occupied your minds. The proper efl ect of
the Gospel is, to root out that hateful quality, and to fill your
souls with love both to God and man. Let this, then, serve
you as a test whereby to try your state; and assure yourselves,
brethren, that a work of grace is no further wrought within
you than this great change is accomplished.]
2. In selecting our companions and friends
[St. Paul guards you particularly on this head: "Men
will be lovers of their own selves .... FROM SUCH TURN
AWAY X ." So say I, my brethren: " From such turn aivay."
You can get no good from such men ; nor can you hope to
do any good to them : and your whole intercourse with them
will be productive only of pain. As Solomon says, " Make no
friendship with an angry man, lest thou learn his ways, and
get a snare to thy soul y ;" so I would say in reference to a
selfish man. He only will be a source of comfort and benefit
to you, who is divested of self, and who lives for God, and lays
himself out for the good of man. That is an honourable
character, worthy to be esteemed ; and an useful character,
from whom you may hope to derive much benefit ; and a
blessed character, with whom you may hope to spend a happy
eternity. If thou find such an one, take him to thy bosom :
and congratulate thyself, that, in this poor vain world, God
has raised up to thee such a treasure as this, that may well be
dear to thee even as thine own soul.]
1 Phil. ii. 17, 18. Phil. ii. 5 S.
x ver. 5. x Prov. xxii. 24, 2">.
MMCCLII.
FORM AND POWER OF GODLINESS.
% Tim. iii. 5. Having a form of godliness, but denying the
power thereof: from such turn away.
THERE were, even in the Apostolic ages, many
awful declensions from piety and sound religion : hut
in the last days we expect they will prevail to a far
i: 2
52 2 TIMOTHY, III. 5. [2252.
greater extent. Even at the present day, a thorough
acquaintance with what is called the religious world
will bring to our minds many sad characters, who do
not indeed fully answer to the description given in
the preceding context, but in many respects approxi
mate to it. It is not, however, my intention to take
the whole of the character here portrayed ; but only
the last trait of it, which I have selected for our con
sideration at this time.
Let me, then,
I. Unfold the character that is here drawn
They "have a form of godliness"
[By " godliness," I understand an entire devotion of the
soul to God. This must, of necessity, have forms and ser
vices wherein it must display itself: for, circumstanced as we
are in the world, it is impossible to serve God without forms.
The reading of the Scriptures, the attending on divine ordi
nances, the observance of the Sabbath, the duties of family
worship, and of secret prayer, are all forms, in and by which
vital godliness must display itself. Now many have, in these
respects, the form of godliness : they live in the external dis
charge of these duties : they are conscious, that without an
observance of these things they could have no credit whatever
for true godliness ; and therefore they fulfil their duties in these
respects ; and then flatter themselves that they have performed
all that is required of them ]
But they deny its power
[As for real delight in God, notwithstanding all their
profession of religion, they are strangers to it. Their prayers
are a mere service of the lip and knee ; their praises are no
other than cold, unmeaning acknowledgments ; and the whole
service of God, in the Church, the family, and the closet, is
nothing but " a form," a lamp without oil, a body without the
soul. Nor does godliness pervade their souls, so as to produce
the mind that was in Christ, or to transform them into God s
image. They seem not to think that religion is to operate to
such an extent as this ; and that, provided they observe the
outward duties of religion, the tempers and dispositions of the
soul may safely be overlooked. Hence their self-love, their
covetousness, and their numberless evil dispositions, retain their
full ascendency, and reign without controul. In fact, " they
have a name to live ; but in reality they are dead."]
And now let me,
II. Shew in what estimation it should be held
2252.] FORM AND POWER OF GODLINESS. 53
The Apostle says, " From such turn away." To
explain this, I will shew,
1. In what sense we are not to turn away from
such characters
[We are not to turn away from them in contempt. That
were highly unbecoming us ; who, if we differ at all, owe the
whole of that difference to the distinguishing grace of God.
And it would be most offensive to God, who cannot endure
such hateful pride. If we say to any man, " Stand off ; I am
holier than thou ;" God will regard us as " a smoke in his
nose, a fire that burneth all the day a "- Nor are we
to turn away in indifference, as though we cared not what be
came of them. We should rather mourn over them, as Paul b ;
and weep over them, as our Lord did over the murderous
Jerusalem -Nor should we turn away from them in
despair ; for God is able to save them ; and he will hear
prayer in their behalf ]
2. In what sense we are to turn away from them
[W r e are not, on any account, to make them our com
panions. We should in this respect turn away from them,
for their sake, for our own sake, for the Chtirctis sake, and for
the world s sake. If we associate with them, we shall make
them think well of themselves ; when, by a becoming departure
from them, we may bring them to a measure of self-diffidence
and compunction - If we associate with them, \ve shall
be in danger of drinking into their spirit, and of learning their
ways. We shall have our zeal and ardour damped by them ;
who, instead of rising with us, would soon bring us down to
a level with themselves By associating with them,
also, we should lead our weaker brethren to conceive that
there is no evil in their ways - And we should justify
the world in all their censures of religion, when, for the sake of
some ungodly professors, they decry all serious religion, and
represent all the servants of God as hypocrites
ADDRESS
1. Those who have not even the form of god
liness
[It is a lamentable truth, that the greater part of nominal
Christians live altogether " without God in the world." Had
they been born Pagans or Mahomedans, they would not, as
far as Jehovah is concerned, have differed in any essential
particular. Now then, I ask, if they who have a form of
a Isai. Ixv. 5. b Rom. ix. 1, 1.
54 2 TIMOTHY, III. 5. [2252.
godliness may yet be in a state so hateful to God, what must be
the condition of those who are destitute even of the form?
Can it be that they should be approved of the Lord ? They
will indeed, and with great confidence too, affirm, that they
have no ground to fear : but they awfully deceive their own
souls : for to them does that declaration of God belong, in its
utmost force, " The wicked shall be turned into hell, and all
the people that forget God c ." O that they would be wise, and
consider their latter end, ere it be too late !]
2. Those who have the form, but not the power
[To what purpose is it that you " profess to know God,
if in works you deny him ? " In truth, if you will look into
the Scriptures, you will find that real godliness is a far diffe
rent thing from what you are accustomed to think it. Look
at the precepts : do they extend only to forms ? Examine the
promises ; are they limited to forms ? See the examples of
piety : do they rise no higher than to mere formal services ?
The whole of God s blessed word declares, that God must " be
worshipped in Spirit and in truth ;" and that the heart, the
whole heart, must be consecrated to his service. Any thing
short of this is a mere mockery, and a fatal delusion.]
3. Those who have both the form and power of
godliness
[It is well to combine the two, yet to keep them both
in their proper place. We must not elevate either, to the
exclusion of the other. As we must not rest in forms, so
neither must we rise above them, as though the eminence of
our piety superseded the use of them. All external duties, of
whatever kind, must be observed : only we must take care
that we be filled with the Spirit, in the use of them. Forms
are like Jacob s ladder, by which you are to ascend to God,
and God will descend to you. But see to it, that your access
to God be daily more near, and your enjoyment of him more
sweet: see to it, that you shew forth daily, with increasing
evidence, the efficacy of his grace, and the beauty of his reli
gion. Let your whole spirit and temper evince the power of
godliness in your souls ; and then not only shall all the saints
turn unto you in love, but God himself will embrace you as the
objects of his tenderest affection.]
c Ps. ix. 17.
2253.] WANT OF PROFITING BY THE GOSPEL, CENSURED. 55
MMCCLIII.
A WANT OF PROFITING BY THE GOSPEL, CENSURED.
2 Tim. iii. 7. Ever learning, and never able to come to the
knowledge of the truth.
FROM what we know of the excellency of the
Gospel, we should naturally conclude that it can
never produce any thing but good. And tJiis is true.
But, as the law, notwithstanding it is good, is some
times, through the corruption of our nature, an occa
sion of evil a , so the Gospel often gives occasion to
the corruptions of our hearts to manifest themselves
to a very awful extent. Who, for instance, would
imagine that persons calling themselves Christians
should be obnoxious to the charge brought against
them in all the preceding context b , and answer in
any degree to the character there drawn ? Yet is it
a melancholy fact, that some did answer to that cha
racter, even in the apostolic age ; and, at different
periods of the Church, multitudes have fully corre
sponded with the description there given ; yea, and
not only corresponded with it themselves, but la
boured also with zeal and industry to infuse into
others the same malignant spirit, and taken advan
tage of those who w r ere less instructed, or more easily
wrought upon, to propagate it to the utmost of their
power. There is reason for thankfulness, that the
Christian Church is not much agitated by such tur
bulent and unchristian teachers at this time : but still
the spirit exists to a considerable extent amongst
some classes of Christians ; who, whilst they are
running after every new preacher, exactly answer to
the character here given of them, " Ever learning,
and never able to come to the knowledge of the
truth."
To counteract this great evil, 1 will endeavour to
shew,
I. What little improvement many make of the Gospel
which they hear
a Rom. vii. 5, 813. b vcr. 17.
56 2 TIMOTHY, III. 7. [2253.
The Gospel, in this age, has acquired a consider
able degree of popularity ; so that, wherever it is
preached, it is attended by multitudes who previously
had shewn no regard whatever for religion : yea, to
such a degree does it interest many, that their whole
souls appear to be engaged in an attention to it.
Yet of these, not a few may be characterized by the
words before us : they are " ever learning," losing no
opportunity, whether in public or in private, of gra
tifying their thirst for spiritual instruction, and " yet
never able to come to the knowledge of the truth,"
either in principle or in practice.
1. In principle
[Of those who indulge a spirit of scepticism, and who
make all that they hear an occasion for calling in question the
truth of God, it is not my intention to speak. The persons
alluded to in my text are rather those who take partial views
of the Gospel ; insisting on some particular truth, to the exclu
sion of many others; or espousing some great error, to the
utter subversion of the whole Gospel. Such are they who
deny the corruption of human nature, the necessity of an
atonement, the divinity of our blessed Lord, and the influences
of the Holy Spirit. Persons of this description find pleasure
in nothing which does not foster their heretical opinions : and
to diffuse their principles is as much their labour, as it was
the labour of the Pharisees of old ; who " compassed sea and
land to make one proselyte," whom, by their hostility to the
truth, they reduced to a still more abject condition than them
selves.
Nor are Antinomian heretics less zealous, or less pernicious,
than they. They can hear of nothing, and talk of nothing,
but God s decrees ; whilst all the fruits of Christianity upon
the spirit and temper are as much overlooked as if they were
of no importance whatever to the soul.
But, not to speak of those who magnify any peculiar tenet
to the neglect or exclusion of other truths, a great multitude
of those who hear the Gospel get only a vague and indistinct
view of it; discerning nothing of its transcendent excellency,
as displaying the glory of the Divine perfections, or as suiting
the necessities of fallen man : so that, amidst all their zeal for
the Gospel, they never get their souls duly impressed with it
as " the wisdom of God in a mystery," or " the power of God
unto salvation." I grant that a truly correct and systematic
view of Christianity is not to be expected of those who are
altogether illiterate, and whose opportunities of investigating
2253.] WANT OF PROFITING BY THE GOSPEL, CENSURED. 57
truth are very contracted : but still, the crude notions which
many form of it clearly prove that they have never received
the Gospel aright ; because, if they had really been taught of
God, they could not but discern its fundamental truths ; since,
" what God has hid from the wise and prudent, he does
clearly and most intelligibly reveal to babes."]
2. In practice
[Truly it is very humiliating to see how little the preached
Gospel answers the end for which it is delivered. It is in
tended to transform men into " the image of their God in
righteousness and true holiness :" but on how few does it
produce this saving change ! Many love the preaching of the
truth, like Ezekiel s hearers, who heard him with delight, " as
one that played well upon a musical instrument:" but, like
them, they still retain all their former lusts ; " their heart goes
after their covetousness" and worldly-mindedness as much as
ever ; and their tempers are as unsubdued as ever. See them
year after year ; their besetting sins are still their besetting
sins, with very little, if any, diminution in their power and
ascendency. It is painful to think how many satisfy them
selves with embracing the doctrines of Christianity, without
experiencing its sanctifying effects. Would to God there were
no room for this complaint! but indeed it is so: and there
are many professors of religion who are as much under the
dominion of unhallowed tempers as if they were utter strangers
to divine truth : and, in speaking peace to themselves, they
fearfully " deceive their own souls :" for, whatever they may
think, " their religion is altogether vain c ."
But there are others, who, though not left under the domi
nion of any particular sin, are still obnoxious to the censure
in my text ; because they never attain that knowledge of the
truth which would introduce them into the full liberty of the
children of God. They have heard and learned of men: but
they have never " heard and learned of the Father, as the truth
is in Jesits A ." See what the truth is, as it was revealed by the
Lord Jesus, and as exemplified in his life and conversation :
such is that which we also ought to receive and experience :
and it is a shame to us, if, after having been instructed in the
Gospel for months and years, we do not, in some good mea
sure at least, attain unto it. But many, " who, for the time
that they have been instructed, ought to have been capable of
instructing others, yet need again to be initiated into the very
first principles of the oracles of God e ," and "to be fed with
milk, rather than with meat f ," which their feeble powers aro
not able to digest.]
c Jam. i. 26. a Eph. iv. 20, 21. John vi. 45.
e Heb. v. 1214. t 1 Cor. iii. 14.
58 2 TIMOTHY, III. 7. [2253.
Let me, then, go on to shew,
II. Whence their want of proficiency proceeds
Many more reasons might be assigned for it than
we shall have time to notice. All the different classes
which we have mentioned may trace their ignorance
to causes in some respect peculiar to the class to
which they belong. On the other hand, there are
some causes common to them all, which therefore it
will be more proper for me to specify.
Men come not to the knowledge of the truth,
1. Because the obstacles to knowledge are not
removed from their minds
[The love of this world, and of the things thereof, casts
a thick veil over the human mind, and incapacitates it for the
reception of divine truth. It is like a film over the eyes,
which either distorts objects, or renders the vision of them very
indistinct. Our blessed Lord says, " How can ye believe who
receive honour one of another, and seek not the honour that
cometh of God onlys?" In the parable of the Sower, the
cares and pleasures of life are represented as choking the
word, and rendering it unfruitful 11 : and, till the ground has
been in a measure cleared from thorns and briers, it is in vain
to hope that any instruction can avail for the renovation and
salvation of the soul.]
2. Because the means of attaining it are only par
tially used
[Men will hear the Gospel with an almost insatiable avi
dity : but if you follow them to their own homes, you will not
find them meditating upon what they have heard, with an
application of it to their own souls ; nor praying to God to
render it effectual for the ends for which it has been delivered.
When they have heard the word, they think they have done
their duty : but meditation and prayer are not a whit less neces
sary for the improvement of the mind, than either written or
oral instruction. This is particularly noticed by Solomon,
who tells us, that we must add prayer to study ; and not only
search, but " lift up our voice for understanding," if ever we
would attain it 1 : and if we will not use every effort to im
prove what we have heard, it is no wonder that the instruction
we have received fails of conveying any saving benefit to our
souls.]
e John v. 44. h Matt. xiii. 22. Prov. ii. 1 6.
2253.1 WANT OF PROFITING BY THE GOSPEL, CENSURED. 59
3. Because the knowledge acquired is not con
scientiously improved
[Men, under the word, are made to see their own faces
in a glass: but, having no desire to comply with its requisi
tions, they soon " forget what manner of persons they are k ."
If they would follow the instruction which they receive, and
take it as a light to search the inmost recesses of their souls,
and as a touchstone whereby to try their experience before
God, what progress would they make in the divine life ! How
clear would their views become ! how eminent their attain
ments ! But they hear not for this end. The Gospel is not
contemplated by them in this view. The ordinances are
attended by them more for the amusement of their minds
than for the edification of their souls. And hence, though
they are " ever learning," they never acquire that self-know
ledge that shall abase them in the dust, or that knowledge of
God that shall assimilate them to his likeness.]
ADDRESS
1. Those who have not yet attained the knowledge
of the truth
[Consider your responsibility for so abusing the privileges
you enjoy. Were it an earthly science which you could not
dive into or comprehend, you might plead your incapacity to
understand the things submitted to you. But no man is too
weak to comprehend divine truth, if God " open the eyes of
his understanding to understand it." Seek, then, to be taught
of God ; and you shall not be left in darkness. There are,
indeed, two keys of knowledge, which you must obtain ; and
they are, integrity and contrition. Get but " a honest and
good heart," with a soul truly humbled before God ; and you
shall be " guided into all truth," and " be made wise unto
everlasting salvation."]
2. Those who think they have acquired it
[Remember, it is not by its clearness, but by its efficacy,
that you are to judge of the knowledge you have acquired
- Remember, too, that you are still to be " ever learn
ing." Never, in this world, will you have arrived at a full
knowledge of the truth : your views of it will be increasing
through all eternity. Of its sanctifying efficacy, also, you
must have a progressive experience, to the latest hour of
your lives. Be careful, then, that you " grow in grace, as well
as in the knowledge of our Lord and Saviour Jesus Christ ;"
so shall you, ere long, " see him as he is, and be like him for
ever."]
k Jam. i. 23, 21.
60 2 TJMOTHY, III. 10. [2254.
MMCCLIV.
CHARACTER OF ST. PAUL.
2 Tim. iii. 10. Thou hast fully known my doctrine, manner of
life, purpose, faith, long suffer ing, charity, patience.
IN every age of the world there have been persons
adverse to the truth of God, and actively engaged in
frustrating his designs for the salvation of men. In
the days of Moses, Jannes and Jambres sought to
harden the heart of Pharaoh : and in the apostolic
age, many seducers arose to draw away from the
faith those who had embraced the Gospel of Christ.
Against their influence St. Paul guards his son Timo
thy : and that this young minister might be the bet
ter able to distinguish them, the Apostle reminds
him of " all that he had heard and seen in him."
The word which, in the text, is translated, " thou
hast fully known," is in the margin translated, "thou
hast been a diligent follower of." And from this
little diversity of construction, I shall take occasion
to propose to you the character of the Apostle, for
your investigation, that you may " fully know it ;"
and for your imitation, that you may "diligently fol
low it."
I propose it, then,
I. For your investigation
Take notice, then, what was,
1. His doctrine
[This was uniformly an exhibition of the Lord Jesus
Christ, as crucified for the sins of men, and as effecting thereby
our reconciliation with God On this subject he main
tained the utmost jealousy ; suffering nothing, either in himself
or others, to obscure it. When St. Peter himself had, by
undue concessions, endangered the purity of this doctrine,
St. Paul reproved him before the whole Church". And, if an
angel from heaven had attempted to establish any doctrine in
opposition to this, he was prepared to denounce him as ac
cursed 1 . All that he preached, either led to this doctrine, or
a Gal. ii. 11. b Gal. i. 8, 9.
2254.] CHARACTER OF ST. PAUL. 01
arose out of it ; for " he had determined to know nothing but
Christ, and him crucified."]
2. His spirit
[This was in perfect accordance with the doctrine which
lie preached. " The whole manner of his life" was regulated
by it; and marked a determined " purpose" to live only for
the Saviour in whom he believed, and to put forth all his
powers for the propagation of the Gospel of Christ. In the
discharge of this duty he had shewn the utmost "fidelity ;"
concealing nothing that could be profitable to his hearers, but
boldly " declaring to them the whole counsel of God." He
knew that, " in every place, bonds and afflictions awaited him:"
but " none of these things could move him :" neither counted
he his life dear to him, if only he might discharge, to the
satisfaction of his own conscience, the high office which had
been committed to him. This was his uniform course of life,
from the first moment of his conversion : and all who knew
him could bear witness to it.]
3. His conduct
[His /eal for God was duly blended with love to men.
He bore with all, however weak, however ignorant, however
perverse, they were : nor could the most cruel treatment
divert him from his purpose. In the midst of all the injuries
lie sustained, he still prosecuted his labours of love with all
imaginable " long-suffering, and charity, and patience;" " be
coming all things to all men, if by any means he might save
some;" and accounting it rather a matter of self-congratula
tion than of grief, if he should be called to pour forth his
blood as a libation upon the sacrifice and service of his
people s faith 1 . O that men would study this character, and
seek to have it embodied in their own experience ! J or this
end]
I will propose it,
II. For your imitation
St. Paul himself says, " Be ye followers of me, as I
am of Christ." And so would I say to you, as in
my text, Be diligent followers of him in the ahove
respects.
1. Embrace his principles
[It is observable, that the Apostle himself takes for
granted that every true Christian will resemble him in his
c This is here the import of the word translated " faith."
d Phil. ii. 17.
62 2 TIMOTHY, III. 10. [2254.
views of divine truth : for, having spoken of the sufferings
which he had been called to endure, he adds, " Yea, and all
that will live godly in Christ Jesus will suffer persecution."
" The living godly in Christ Jesus" marks at once " his doc
trine and his manner of life." " A life of faith on the Son of
God " is that which characterizes every Christian under hea
ven. Yet it is not the faith alone which so distinguishes him,
but its operation on the heart and life : it is " the living godly
in Christ Jesus." The faith and practice must go together.
If separated, they are of no value : faith is of no value, if not
productive of works ; and works are of no value, if not pro
ceeding from faith. I wish this to be clearly and fully under
stood. In truth, there is not a person in the universe who can
act up to this high standard, unless he live under the influence
of faith. Nothing but a sense of redeeming love can constrain
any man to such an entire surrender of his soul to God. But,
on the other hand, no man who truly believes in Christ will
ever stop short of it. Be ye, therefore, followers of Paul in
this respect.]
2. Expect his trials
[We are ready to think, that sufferings for righteousness
sake were the portion of the Apostles only, or of the primitive
Christians: but they are, and will inevitably be, the portion of
all believers; as St. Paul tells us in the words which we have
just cited ; " All who will live godly in Christ Jesus shall
suffer persecution." Persons may be ever so wise, and ever
so prudent, and ever so blameless in the whole of their con
versation ; but they never can escape persecution of some
kind. They may not, indeed, be called to endure the suffer
ings inflicted on St. Paul : through the tender mercy of our
God, that measure of persecution is now prevented by the
laws, which afford protection to all classes of the community :
but hatred, and contempt, and obloquy, will attach to all who
resemble our blessed Lord, and to all who tread in the steps of
the Apostle Paul. It is in vain for any one to hope that he
shall be a follower of Christ without having a cross to bear :
for, " if men called the Master of the house Beelzebub, much
more will they those of his household." In this respect,
therefore, as well as in his religious sentiments and feelings,
every one of you must prepare to resemble this bright pattern
of all that was great and good.]
3. Maintain his conduct
[Imitate his zeal for God : and let it be seen that you live
only for God. Let your whole manner of life be consistent.
Let your determined purpose be manifest : let it be evident to
all, that you have but one wish, one desire. And let nothing
2255.1 THE TRUE GOSPEL HATED. 63
under heaven cause you to turn aside, even for a moment,
from the path of duty. " Be steadfast, and immoveable, and
always abounding in the work of the Lord." At the same
time, imitate his love to man. Whatever treatment you meet
with in the world, be long-suffering and loving towards all ;
and "let patience have its perfect work, that ye may be per
fect and entire, lacking nothing." In all this, let your con
duct be so uniform, that you may appeal to those who have the
nearest access to you, and opportunities of observing you at all
times, that this is the constant tenour of your way. It is an
easy matter to be Christians in public : but, to preserve a per
fect consistency in the whole of your deportment in private,
requires an unintermitted watchfulness, and a measure of grace
that is possessed by few. But, indeed, I must say, that it is
by such fruits alone that the goodness of the tree can be dis
cerned. May God enable all of us so to walk, that we may
be able to make our appeal, both to God and man, without fear
and contradiction ; and to the praise of that God who hath
wrought all our good works within us !]
MMCCLV.
THE TRUE GOSPEL HATED.
2 Tim. iii. 12. AH that will live godly in Christ. Jesus shall
suffer persecution.
WE are apt to imagine that persecution for right
eousness sake was peculiar to the apostolic age :
but St. Paul, reminding Timothy of the various trials
which he himself had endured, tells him, that the
Gospel would continue to give offence, wherever it
was faithfully preached, or consistently professed ;
and that " all who would live godly in Christ Jesus
should suffer persecution." Now, that we may enter
into the true import of these words, and see their
full scope, I will shew,
I. What is the life which is here described
[The Apostle does not say, "All that will live godly:" for
then his assertion would not be true. A conformity to the
law, under which men live, will by no means give oil ence to
those around them. Heathens, of every class and of every
caste, will admire those who are most scrupulously observant
of the rites prescribed by their religious system - The
Pharisees were held in the highest estimation on account of
64 2 TIMOTHY, III. 12. [2255.
the self-denying ordinances which they practised. And papists
are canonized for their penances and pilgrimages, and self-
imposed austerities. Even amongst us, an exact attention to
outward forms and to moral duties will gain for any man the
admiration of all around him. This is not the life which will,
in the general, expose us to persecution, whatever it may do
under some particular circumstances. The life that will involve
us certainly in persecution, is, " the living godly IN CHRIST
JESUS ;" that is, the depending on him for all the grace whereby
to serve our God, and the giving to him the glory of all that we
do. This is what the Gospel invariably requires and this
will still give the very same offence which it gave in former days.
This it was which so incensed Cain against his brother Abel.
Abel offered a burnt-offering as an acknowledgment of his
dependence on the sacrifice of Christ, which should, in due
time, be offered : and God s attested approbation of that
offering stirred up in Cain the murderous purpose to destroy
his brother s life. St. Paul, and all the rest of the Apostles,
suffered on the same account 3 And at this day,
wherever that religion is professed and exemplified, the very
same hatred prevails against it Other doctrines cause
no divisions : but wherever salvation by faith in the atoning
blood of Christ is proclaimed, there is a division among the
people ; " some saying of the preacher, He is a good man :
others saying, Nay, but he deceiveth the people."]
If this be so, it is of importance to shew, in refe
rence to this doctrine,
II. Why it gives such universal offence
It offends,
1. Because it is so incomprehensible in its nature
[A preacher of Christ crucified, whilst he calls men to
the performance of good works, will maintain most strenuously
the impossibility of our being ever justified by them, either in
whole or in part. He requires all to seek acceptance with
God through faith alone Now, people in general
neither do, nor can, comprehend this. If we are not to be
justified by our works in any measure or degree, why need we
perform them? - - Thus they stumble at that very
stumbling-stone which offended the Jews of old, and caused
them to reject the salvation which the less moral Gentiles
most thankfully accepted 1 * ]
2. Because it is so humiliating in its require
ments
a 1 Tim. iv. 10. b Rom. ix. 3033.
2255. J THE TRUE GOSPEL HATED. 05
[What! must the most exemplary Pharisee, who has
been " touching the righteousness of the law blameless,"
renounce all his own righteousness, and come down upon the
very same ground with publicans and harlots, and " enter in
at the strait gate " of repentance and faith, as much as the
most abandoned of mankind? Who can endure to hear that,
or make up his mind to comply with it ? What ! after
having done so many things, must I seek acceptance solely
through the righteousness of another imputed to me? Such
views were, in the days of old, " to the Jews a stumbling-
block, and to the Greeks foolishness :" and such will they be
judged by all, who are not truly enlightened by the Spirit of
God - -]
3. Because it is so exclusive in its pretensions
[If the Apostle would have suffered circumcision to be
retained by the Jews as a joint ground of hope before God,
" the offence of the cross would have altogether ceased." Or
it he would have suffered the name of Jesus to be enrolled
among the gods of Greece and Rome, the Gentiles would have
entirely renounced their opposition to him. But he required
that the whole world should abandon their various grounds of
hope ; and trust exclusively in " the Lord Jesus Christ, as
their wisdom, and righteousness, and sanctification, and re
demption." He declared, that there was no way to heaven
but through Christ ; and that " if an angel from heaven should
preach any other doctrine than this, he must be accursed d . "
This is the testimony which we also bear; and which every
one who receives the Gospel must accede to. And can we
wonder that this rigid and immoveable purpose should give
offence ? Can we wonder, that, when we require every child
of man to bow to this doctrine, and inflexibly to adhere to it,
even though he were menaced with death for his fidelity can
we wonder, I say, that men should rise up against us, and
endeavour to extinguish the light which we set before them ?
It cannot be but that such authoritative demands should give
offence to those who have not obtained grace to comply with
them
Let me then ADDRESS,
1. Those who are intimidated by the opposition
made to them
[" Fear not man, who can only kill the body ; but fear
Him who can destroy both body and soul in hell." " If you
will not lay down your life for Christ, you cannot be his dis
ciples." We cannot lower those terms. Christ died, under
c 1 Cor. i. 23. (1 (lal. i. 8, 9.
VOL. MX. i-
G6 2 TIMOTHY, III. 15. [2256.
the wrath of God, for you: arid it is but a small sacrifice, in
comparison, that he requires you to make for him.]
2. Those who set themselves against the truth of
God-
[You can never prevail, in fighting against God: or, if
you prevail in any particidar instance, you only aggravate so
much the more your own guilt and condemnation. It were
better for you to have a millstone fastened to your neck, and
be cast into the depths of the sea, than that you should offend
one of Christ s little ones.]
3. Those who are enabled to maintain their stead
fastness in the midst of an ungodly world
[Perhaps you have suffered somewhat for the Lord. But
have you found any cause to regret it? Have not the conso
lations of Christ abounded above all your afflictions? You
may possibly have yet more to suffer for his sake. But, for
your encouragement, he has declared, that, " whilst he will
deny those who deny him, he will admit all who suffer with
him to reign with him in glory for ever and ever 6 ." " Be
then faithful unto death ; and expect assuredly, at his hands,
a crown of life."]
e 2 Tim. ii. 12.
MMCCLVI.
THE EARLY KNOWLEDGE OF TIMOTHY.
2 Tim. iii. 15. From a child thou hast known the Holy Scrip
tures, which are able to make thee wise unto salvation,
through faith ivhich is in Christ Jesus.
IN seasons of heavy trial it is of great advantage
to have had a long acquaintance with the Holy
Scriptures and the principles of religion. A novice
is apt to be astonished, and to wonder that a change
so favourable as that which he has experienced,
("from a brier to a myrtle-tree %") should excite
nothing but enmity in those around him. But a
person conversant with the word of God, and esta
blished with his grace, has counted the cost : he
knows what he is to expect : he knows what others
have experienced before him ; and the very storms
* Isai. Iv. 13.
. j THE EARLY KNOWLEDGE OF TIMOTHY. G7
which threaten his existence, serve only to confirm
him in the truths he has professed. In this view
St. Paul encourages Timothy to hold fast the profes
sion of his faith without wavering, and to " continue
in the things he had learned," without being intimi
dated by persecutors, or deceived by seducers b .
From his words we shall consider
I. The early knowledge of Timothy-
He was acquainted with the Holy Scriptures
[By " the Holy Scriptures" we must understand, not
merely the words, but the doctrines, of Scripture. Doubtless
Timothy was acquainted with our fall in Adam, and the con
sequent depravity of our nature. He knew also the true
scope of all the sacrifices as pointing to that Lamb of God who
was to take away the sin of the whole world. Nor could he
be ignorant of the necessity of divine, influences, in order to a
renovation of our hearts, and a restoration of the soul to the-
Divine image.
But it was not a theoretical knowledge even of these things
which would have satisfied the mind of the Apostle: it must
have been a practical and experimental knowledge of them.
He must have felt and bewailed the plague of his own heart :
lie must have relied on Jesus as his only hope : he must have
been renewed in the spirit of his mind by the power of the
Holy Ghost : in short, he must have been " a new creature in
Christ Jesus," or else the Apostle would never have thought
his knowledge a proper ground of congratulation.]
These he knew from a child-
fit is generally thought that children are incapable of
understanding the mysterious truths of the Gospel. We
readily acknowledge that these truths exceed the capacity,
not of children only, but of the wisest philosopher ; for " the
natural man cannot know them, because they are spiritually
discerned ." But God can give a spiritual discernment to
children, as well as to adults; and, supposing this to be given,
there is nothing in the Gospel which a child may not under
stand as well as an adult. Children may have their affections
exercised on things proper to call them forth. If God dis
cover to them that they are sinners, and obnoxious to his
wrath, they may fear his displeasure: if he shew them that he
has provided salvation for them in Christ Jesus, they may
hope in his mercy: if he reveal his pardoning love to their
souls, they may rejoice in his salvation. The difficulty lies,
11 ver. 12 15. c 1 Cor. ii. 14.
08 2 TIMOTHY, III. 15. [2256.
not in feeling suitable emotions, but in having a practical con
viction of those truths which are calculated to excite them.
This practical conviction none but God can give ; and he is as
able to give it to one as to another. Indeed God does prefer
those who are babes, in knowledge at least d , and sometimes
also in years; for David says, that " God had ordained strength,
and perfected praise out of the mouth of babes and suck
lings 6 :" and our blessed Lord made it a matter of joy and
thanksgiving, that his heavenly Father had " hid divine things
from the wise and prudent, and revealed them unto babes f ."
Do we desire instances of early conversion? Josiah sought
the Lord at eight years of age g . Samuel was devoted to him
at a still earlier period of life 11 . John the Baptist was filled
with the Holy Ghost even from his mother s womb . But,
if there were no other instance upon record, it would be suf
ficient that we are told, that Timothy knew the Holy Scrip
tures "from a child."]
We shall, with the Apostle, congratulate Timothy,
if we consider,
II. The excellency of that knowledge-
It was "able to make him wise"-
[Wisdom is that which is most of all coveted, and for the
attainment of which no expense or trouble are accounted too
great. Now the wisdom contained in the inspired volume
infinitely surpasses all that can be collected from other books.
It shews us what we were in our original formation, and what
we now are. It shews us wherein the chief good consists, and
how we may attain it. It shews us every thing, whether good
or evil, in its true light, and enables us to form the very same
judgment respecting it that God himself does. It teaches us
how to fill every station and relation of life to the greatest
possible advantage. It even draws aside the veil of heaven
itself, and exhibits to us God in all his glorious perfections.
It reveals to us the three persons of the Godhead, co-operating
in the work of man s salvation, and executing distinct offices
for our eternal good. What is all the boasted wisdom of
philosophers, when compared with this?]
It was able to make him "wise unto salvation "-
[All wisdom that stops short of this is only splendid folly.
How vain will the wisdom of philosophers or statesmen appear,
when once we are entered into the eternal world ! Nothing
d 1 Cor. i. 26 28. c Ps. viii. 2. with Matt. xxi. 16.
f Matt. xi. 25. s 2 Chron. xxxiv. 3.
11 1 Sain. ii. 18, 26. ! Luke i. 1").
225f).] THE EARLY KNOWLEDGE OF TIMOTHY. G9
will then be of any value, but that which led us to the enjoy
ment of God, and to a meetness for glory. Then the excel
lency of Scripture knowledge will appear in all its brightness.
But it must be inquired, How is it that the Scripture effects
this? Is there any thing meritorious in the knowledge of its
truths; or any thing which by its own power can save the
soul? The text informs us respecting these things, and
points out the precise way in which the Scriptures make us
wise unto salvation. Christ is the only Saviour of sinful
man. His obedience unto death is the only ground of our hope.
But how are we to be interested in him? There is but one
way; and that is, by faith. " He that believeth in the Son
hath everlasting life."
From hence then it may be seen how the Scriptures make
us wise unto salvation. They reveal Christ to us as the
Saviour of the world. They commend him to us under every
image that can convey an idea of his suitableness to our
wants, and his sufficiency for our necessities. They hold forth
the promises of God to those who believe in Christ; and
encourage us by every possible argument to rely upon him.
In this manner they work faith in our hearts : and by that
faith we become interested in all that Christ has done and
suffered for us.
Thus, in ascribing our salvation to the knowledge of the
Scriptures, we do not derogate from the honour of Christ ;
since it is only by revealing his work and offices to us, and l>v
leading us to depend upon him, that they become effectual for
this blessed end. But at the same time we put an honour on
the Scriptures, to which no other book has the smallest claim.
Other books may be channels for conveying divine knowledge;
but the Bible alone is the fountain from which it flows. The
knowledge therefore of the Bible is of supreme excellence;
and the earliest possible attainment of it is of unrivalled
importance.]
This being a very instructive record, I propose to
shew,
III. The instruction which his attainment of it con
veys to us
Surely it affords us matter
1. For inquiry respecting ourselves
[I ask not, whether the same thing can be affirmed of
you, as having taken place from your early childhood ; but
whether it is true concerning you at this moment? Do you
know the Holy Scriptures, and the great leading doctrines
contained in them? Do you know them practical/// and
experimentally, so as really to feel your lost and undone
70 2 TIMOTHY, III. 15.
state and to be fleeing to Christ as your only
refuge and to be devoting yourselves to him as his
redeemed people? Have you in relation to these things the
very mind of God, bringing you into a conformity to his
blessed will ? Possess what ye may, you have not
attained to true wisdom, if you possess not this state of mind.
No other wisdom than this will avail to your salvation : and,
if you lack this, you will, to all eternity, lament and bewail
your folly. I entreat you then to examine carefully whether
ye be " living a life of faith in the Son of God, who has loved
you and given himself for you?" Is your daily walk with
God such, that the Apostle Paul would pronounce with con
fidence respecting you the testimony which he thus confidently
bare to his beloved Timothy ? Dear brethren, I beseech you,
"prove your own selves;" and pray God to set his seal to the
truth of this change as wrought in you, and as exemplified in
the whole of your life and conversation !]
2. For direction respecting others
[Parents, does not this record speak forcibly to you?
Here you have an evidence that children are capable of re
ceiving all the blessings of salvation, supposing they be taught
by you, and taught of God also. Without the Divine blessing,
even Paul might plant, and Apollos water, in vain : but the
labours of a Lois and an Eunice k shall not be lost, if God be
pleased to accompany them with his Holy Spirit to the soul.
Remember, a responsibility attaches to you for their souls,
similar to that which belongs to your minister in reference to
your souls. I pray God, that your children may not have to
reproach you in the day of judgment, and to trace it to you,
that they were left to perish for lack of knowledge.
And, young people, tell me whether you do not envy
Timothy the distinction here given him? Have you not in
your own consciences a conviction, that his was true wisdom,
and that in attaining the knowledge of salvation through a
crucified Redeemer, you best answer the end of your being.
Lose not then the present opportunity, before the cares and
pleasures of life have hardened your hearts, and seared your
consciences as with a hot iron.
To people of every age this record speaks forcibly, and says,
Labour by all possible means to convey to those around you
this knowledge which proved so great a blessing to this happy
youth 1 ]
k 2 Tim. i. 6.
1 If this be delivered as a Sermon for Missions, or for Charity
Schools, or Sunday Schools, or Infant Schools, an appropriate line of
Exhortation must be here added, to shew what has been done, or may
be done, and how richly sitccess in one single instance will repay for
all the efforts. that can he used.
2257.] EXCELLENCY OF THE SCRIPTURES. 71
MMCCLVII.
THE EXCELLENCY OF THE SCRIPTURES.
J3 Tim. iii. 16, 17. All Scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correc
tion, for instruction in righteousness : that the man of God
may be perfect, throughly furnished unto all good ivorks.
LITTLE do men in general think how much they
are indebted to God for the possession of the Holy
Scriptures. This was the exclusive privilege of the
Jewish nation for fifteen hundred years : and it ele
vated them above all other people upon the face of
the earth. Their chief advantage, as St. Paul tells
us, was, that " unto them were committed the Ora
cles of God." In the knowledge of these Timothy
was early instructed ; and " by these he was made
wise unto salvation." Doubtless the way of salva
tion was not so clearly marked in them, as in the
Christian Scriptures : but still, to any one who reads
the writings of Moses and the Prophets with humility
and prayer, there was every needful instruction both
in relation to faith and practice. The whole Mosaic
dispensation taught him this great lesson, that he
must be saved by a vicarious sacrifice ; and all the
prophets directed his views to that great sacrifice,
which should, in due time, be offered by our Lord
Jesus Christ. It is of these Scriptures that St. Paul
speaks in my text; and in the commendation which
he bestows upon them, we see,
I. Their true origin
The Scriptures of the Old Testament were " given
by inspiration of God"-
[Of this there is abundant evidence, in the very nature of
the things which they contain. What could Moses have known
about the creation of the world, of the fall of man, and of the
facts relating to the deluge, if they had not been revealed to
him by God ? What could he have known of the nature and
perfections of God ; or of the means by which fallen man was
to be restored to his favour; or of the Prophet who should in
due time be raised up from amongst his brethren, to be, like
him. a Mediator, a Lawgiver, a Redeemer, a Governor ? How
7k> 2 TIMOTHY, III. 16, 17. [2257.
could lie have ever given so perfect a code of laws as those
contained in the Ten Commandments ; and so complicated a
system of ceremonial laws, that should shadow forth, in every
particular, the work and offices of the Messiah, together with
the privileges and enjoyments of his redeemed people? Or if
we suppose a finite creature endued with wisdom sufficient for
such a work (which yet cannot for a moment be imagined), it
cannot be conceived that he should impose his own inventions
on the world as a revelation from God : for if he was a good
man, he would never have attempted so impiously to deceive
the world ; nor, if he was wicked enough to execute so criminal
a project, would he ever have given so holy a law, which con
demned even the smallest approach to such impiety, and gave
the perpetrator of it no hope of ever escaping the wrathful
indignation of Almighty God. The miracles wrought by him
are a farther confirmation of his divine mission, and of his being
inspired of God to declare all which has been transmitted to
us in his writings.
Respecting the prophets also, we may say, that their inspira
tion of God can admit of no doubt; since it was not possible
for them, if uninspired, so minutely and harmoniously to fore
tell so many events, which all came to pass agreeably to their
predictions.]
The same may be said in reference to the writers
of the New Testament
[Whilst the Apostles and Evangelists always refer to the
Old Testament as inspired of God, and declare, with one con
sent, that the writers of it delivered not mere sentiments of
their own, but " spake as they were moved by the Holy
Ghost a ," they profess to be themselves inspired by that same
Spirit, in all that they declare; and they wrought miracles
without number in confirmation of their word. In what they
wrote indeed, they expressed themselves, each in his own pe
culiar style, as any other writers would have done : but in the
matter of what they wrote, they were inspired of God ; and in
the manner of expressing it they were preserved by that same
Spirit from any error or mistake. So that of the whole Scrip
tures, both of the Old and New Testament, we may affirm,
that God is the Author of them, and that every part of them
has been " given by inspiration from him."]
The Apostle proceeds to declare,
II. Their primary use
This is expressed in four different terms ; which
a 2 Pet. i. 1<J 21.
2257.] EXCELLENCY OF THE SCRIPTURES. 73
yet may properly be comprehended in two. The
Scriptures are profitable,
1. For the establishment of sound doctrine
[They declare all that is needful for us to know : and they
lay down every " doctrine" of our holy religion with the utmost
precision. At the same time, they enable us to " reprove," or,
as the word imports, to refute, by the most convincing mode
of argumentation, every error, which ignorant or conceited men
may labour to maintain. There is such a perfect unity in the
system of revelation, that you cannot overthrow one part,
without overturning the whole. Let the divinity of our Lord
and Saviour be denied, and you entirely destroy the doctrine
of the atonement also. Let the influences of the Holy Spirit
be denied, and the transformation of the soul into the Divine
image must fall with it. Let the merit of good works be
maintained, and the whole covenant of grace is annihilated.
There are indeed matters of less moment, which are less clearly
revealed, and respecting which persons of equal piety may
differ: but in every thing which is of fundamental importance,
\ve find in the Scriptures the most abundant means of dis
covering truth, and of refuting error. To them we must on
all occasions make our appeal, and by their testimony we must
abide.]
2. For the securing of a holy practice
[Innumerable evils obtain in the world : but every one of
them is condemned in the inspired volume ; whilst, at the same
time, the ways of true piety are pointed out with clearness to
all who desire to walk in them. There is not so much as a
secret evil of the heart which does not find " correction" there,
nor any attainment of true righteousness in relation to which
we do not find the most explicit " instruction." The works of
the flesh, and the fruits of the Spirit, are set in contrast with
each other, and are portrayed with such exactness, that there
is no room left for ignorance to any one who will search the
Scriptures, nor for mistake to any one that is truly upright
before God.]
From these immediate uses we may easily discern,
III. Their ultimate design-
To render men " perfect," is the great object of
God, in all that he has revealed : and this the Scrip
tures are admirably calculated to effect ; since they
leave nothing wanting, either to ministers or others,
71 2 TIMOTHY, III. 1C, 17. [2257.
1. For their instruction
[We cannot conceive of any good work which a person
instructed out of the Holy Scriptures is not fitted to perform.
Take him as " a man of God," discharging the ministerial
office : he may learn from the Scriptures how to demean him
self in the Church of God so wisely and so profitably, that
nothing shall be wanting to the edification of his flock. Or,
take him as a private individual : take him in his secret walk
ivith God : What needs he more than is there contained ?
What can any man add to the directions there given, or to
the examples that are there set before us? or what further
light can any creature in the universe desire ? Take him in
his conduct towards his fellow-creatures : What duty is there
which is undefined ? Let a person occupy any station, or
sustain any relation of life, husband or wife, parent or child,
master or servant, magistrate or subject, he will equally find
such directions as shall leave him at no loss how to please God,
or to approve himself to men.]
2. For their encouragement
[There is not a motive capable of influencing the human
mind which is not there suggested and enforced. Not only
are the tremendous sanctions of heaven and hell set forth in
order to work upon our hopes and fears, but all the wonders
of redeeming love are there displayed in such majesty and
splendour, that no person irradiated with their light can want
any thing to increase their constraining influence. Besides,
the promises of God contained in this blessed book are so rich,
so free, so full, that nothing can be added to them : nor can a
man be in any circumstances whatever, wherein suitable pro
vision is not made for his encouragement and support ; so that
he is not only " furnished for every good work," but assured
of success in all that he attempts to execute : if he be called
to act, he is " able to do all things through Christ who
strengthened! him;" or, if he be called to guffer, he is made
" more than conqueror through Him who loved him."]
Such then being the excellency of the Holy Scrip
tures, let every one of you set himself to dis
charge his DUTIES in relation to them
1. Refer every thing to them as your standard
[Rest not in the opinions of men, whoever those men may
be : but bring every thing to the law and to the testimony :
for, whoever they be, if they speak not according to this word,
there is no light in them b . You cannot but know, that, both
b Isai. viii. 20.
2257.] EXCELLENCY OF THE SCUIPTURES. 75
in relation to faith and practice, the most grievous errors
abound. Bring therefore your sentiments and your conduct
to this test. See whether your views of yourself, and of Christ,
agree with those which the Scriptures exhibit ; and see whe
ther your life, spirit, and conduct, be such as those of the
Apostles were. I charge you, before God, to try yourselves by
this touchstone. It is not a superficial view of these matters
that will suffice. You may easily deceive yourselves ; but you
can never deceive God : and it is not by any standard of yours
that he will try you, but by the standard of his own word.
Oh ! search and try your ways : " examine yourselves, whether
ye be in the faith : prove your own selves :" so shall you have
the testimony of a good conscience now, and attain acceptance
with God in the eternal world.]
2. Consult them in all things as your guide
[Difficulties will often arise : and if you go to man for
counsel, you will most generally be led astray; since none but
those who have imbibed the spirit of the Scriptures them
selves, can declare the sublime principles which they inculcate.
Study then the Holy Scriptures from day to day, and that too
with a direct view to your conduct; so that on any emergency
you may have readily occurring to your mind such passages as
are fitted to regulate your judgment, and to direct your paths.
" Instructed by them, you will be wiser than your teachers ,"
and will be enabled to " walk wisely before God in a perfect
way d ."j
3. Beg of God, who has revealed them to the
world, to reveal them also in your heart
[Plain as the Scriptures are, they are yet " a sealed book"
to all whose eyes have not been enlightened by the Spirit of
God. The natural man, how learned soever he may be, cannot
enter into their spiritual import, because he has not a spiritual
discernment 6 . The Apostles themselves, after all the instruc
tion which they had received, both in public and private, from
their Divine Master for above three years, yet needed to have
" their understandings opened by him, that they might under
stand the Scriptures." So do ye need the teachings of God s
Spirit, without which you will be in darkness to the latest hour
of your lives. Pray then to him, as David did ; " Open thou
mine eyes, that I may behold wondrous things out of thy law !"
Then shall you " be guided into all truth ;" and find the
Scriptures fully adequate to all the gracious ends for which
they have been revealed.]
c Ps. cxix. 99, 130. d Ps. ci. 2. e 1 Cor. ii. 11.
2 TIMOTHY, IV. 1, 2. [2258.
MMCCLVIII.
CHARGE TO MINISTERS AND PEOPLE.
2 Tim. iv. 1,2. / charge thee therefore before God, and the
Lord Jesus Christ, who shall judge the quick and the dead
at his appearing and his kingdom ; preach the word ; be
instant in season, out of season ; reprove, rebuke, exhort
with all long -suffering and doctrine.
RELIGION is a matter of far greater importance
than men generally imagine. The appointment of an
order of men on purpose to instruct mankind in the
knowledge of it, and by all possible means to advance
it in the world, is itself a proof, that, in God s esti
mation, it is indispensably necessary for the happi
ness of man. In truth, there is nothing else that is
of any importance in comparison of it. How St. Paul
laboured to diffuse it, is well known. And here we
see how earnestly he inculcated on others the duty
of labouring to the utmost to excite an attention to
it, throughout all classes of the community. A more
solemn charge can scarcely be conceived than that
which he here gives to Timothy. The age of this
pious youth might render him too diffident and timid
in the discharge of his ministerial office : and there
fore, in this epistle, St. Paul again gives him the
solemn charge which he had repeatedly given in his
former epistle a , to acquit himself to that God who
had sent him, and to that Saviour who would judge
him in the last day.
In discoursing on the words before us, I shall
consider,
I. The charge given b
" The word " is that which every minister must
" preach." He is not at liberty to amuse the people
a 1 Tim. v. 21. and vi. 13.
b If this were a subject addressed to Ministers, the first head
should constitute the whole body of the Sermon ; and the second
head be reserved, in a way of corollary, for the conclusion of it. But,
to a common audience, the present distribution is better.
2258.] CHARGE TO MINISTERS AND PEOPLE.
with the fancies and conceits of men, but must de
clare simply the mind and will of God. He is sent
of God for that very end. He is an ambassador from
God to man, authorized to declare on what terms
God will be reconciled to his rebellious subjects.
And this ministry he is to discharge,
1. With assiduity
[Day and night should he labour in his vocation, with all
diligence. The priests under the law had their appointed
seasons for sacrifice: but, for the ministration of the Gospel,
and the advancement of the interests of the Redeemer s king
dom, no time should be deemed unseasonable. A servant of
God should never lose sight of the object which he is com
missioned to promote. Whether in public or in private,
whether on the Sabbath or other days, whether early or late,
whether in a season of peace or of the bitterest persecution,
he should be alike active, and alike intent on fulfilling the
will of his Divine Master. He should "be instant in season,
out of season"
2. With fidelity-
[In his discourse, he should adapt himself to the necessities
of men, and " change his voice towards them as occasion may
require. If there be errors in the Church, he must "reprove"
them, and establish the truth in opposition to them. If there
be any sins committed, he must " rebuke" them; and, if need
he, with sharpness and severity too, " that the name of God
and his doctrine be not blasphemed." If there be any dis
couraged by reason of the difficulty of their way, he must
exhort and comfort them ; according to that injunction of the
prophet, " Strengthen ye the weak hands, and confirm the
feeble knees ; and say to them that are of a fearful heart,
Fear not; your God will come and save you c ." He is not
to fear the face of man ; but to address all, without respect of
persons; and to declare to them the truth, " whether they will
hear, or whether they will forbear d ."]
3. With perseverance
[He may labour long, and see but little fruit of his labour:
but, " like the husbandman, he must wait with patience for
the early and the latter rain c ." He must be content to give
" line upon line, precept upon precept, here a little and there
a little." And if, in return for all his kindness, he meet with
nothing but reproach and persecution, he must still persist in
using his best efforts, if by any means he may at last be made
c Isai. xxxv. 3, 4. d E/.ek. ii. 7. e Jam. v. 7.
78 ^ TIMOTHY, IV. 1, 2. [2258.
useful even to one. Confident that his "doctrine" is right,
he. must labour to inculcate it on all; and leave to God the
issue, whether it be to blind and harden men, or to convert
and save their souls f .
All this is the bounden duty of a minister : and of his
labours in it he must give account to " the Judge of quick
and dead, in the great day of his appearing."]
But, that we may adapt the subject more to the
edification of all, let us consider,
II. The charge implied
It is evident, that, if such be the duties of those
who preach, there must be corresponding duties
attaching to those who hear. On these, therefore,
the charge enjoins,
1. A due improvement of the ministry
[If we are to " preach the word," you, my brethren, are
to hear it : and to hear it too, " not as the word of man, but
as the word of God," and as the word of God to your souls.
Nor are you evei\to become remiss in your attention to it.
It should " be daily your delight," and " more to you than
your necessary food." At all times, and under all circum
stances, you should look to it, as your sure directory, and
your never-failing support.
Whether read in your secret chamber, or preached to you
in the public assembly, your submission to it should be deep
and unreserved. Every sentiment of your heart should be
regulated by it ; every lust should be mortified in obedience
to it ; and every duty performed in accordance with it. You
must, in particular, guard against itching ears and a rebellious
heart; neither affecting novelty on the one hand, nor quarrel
ling with old-established truths on the other g .
Nor should you ever be " weary in well-doing." Whatever
it may cost you to conform to God s blessed word, it must be
done : nor should you ever rest, till your whole souls be cast
into the very mould of the Gospel.]
2. A diligent attention to your own personal
concerns
[If ministers have their duties, so have you also yours, to
which you are bound to pay all possible attention. Though
you minister not in public, you should be as priests in your
own houses, and perform towards your respective families all
that the most faithful minister attempts for you.
f Isai. vi. 9, 10. s vcr. - 3, 4.
2259. J A CHRISTIAN S DYING REFLECTIONS. 79
But, supposing that you have none to whom you owe these
friendly offices, you must at least watch over your own souls,
and with all diligence and fidelity endeavour to bring them
into subjection to the commands of God. You must bear
in mind your responsibility to God for your every act, and
word, and thought ; and must so walk before your Lord and
Saviour, that you may stand with boldness and confidence
before him in the great day of his appearing.]
In conclusion, let me bring the "CHARGE" more
directly to your hearts and consciences
[Almighty God is here present with us, and has heard
every word that has been spoken to you. The Lord Jesus
Christ, too, is present with us ; and records in the book of his
remembrance every word that is delivered in his name. And
soon will he descend from heaven, and summon the universe
to his tribunal. Then will his kingdom be complete ; and
every member of it, from the first to the last, shall stand
before him. Now, as in the immediate presence both of the
Father and of the Son, I speak unto you ; and in their sacred
name I charge you all. You shall all, ere long, stand at the
judgment-seat of Christ, and " give an account of yourselves
to God ;" and receive at his hands according to what you have
done in the body, whether it be good or evil. It becomes
YOU, then, to " receive with meekness every word" that is
delivered, as it becomes me also to " speak even as the oracles
of God." The Lord grant that I may so speak, and ye do, as
those who shall be judged by God s perfect law h ; and that
both the one and the other of us may so approve ourselves to
Christ, as " not to be ashamed before him at his coming 1 ."]
! Jam. ii. 12. j 1 John ii. 28.
MMCCLIX.
A CHRISTIAN S DYING REFLECTIONS.
2 Tim. iv. 7, 8. / liave fought a good Jiyhl, I have finished
my course, I have kept the faith : henceforth there is laid
up for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day : and not to me
only, but unto all them also that love his appearing.
CHRISTIANITY adapts its comforts to every
part of our existence ; but its influence is peculiarly
visible at the close. St. Paul, when expecting death,
was not without the most comfortable reflections,
80 9, TIMOTHY, IV. 7, 8. [2259.
I. In his review of the past
He had had different views of life from what are
generally entertained
[Many think they have little to do but to consult their
own pleasure ; but St. Paul had judged, that he had many
important duties to fulfil.]
He had devoted himself to the great ends of life
[He had maintained a warfare against the world, the
flesh, and the devil : he had run his race with indefatigable
zeal and ardour a : he had kept the faith with undaunted courage
and constancy : he had disregarded life itself when it stood in
competition with his duty b .]
Hence the approach of death was pleasant
[He enjoyed the testimony of a good conscience : he could
adopt the language of his Lord and Master he was a pri
soner without repining, or wishing to escape : he was con
demned, and could wait with complacency for the tyrant s
stroke.]
In consequence of this, he was happy also,
II. In the prospect of what was to come
He had long enjoyed the earnest of eternal bless
ings 1 . He looked forward therefore now to the full
possession of them
[A crown of righteousness means a most exalted state of
holiness and happiness in heaven ; nor did he doubt but that
such a reward was laid up for him.]
He did not however expect it on account of any
merit in himself
[He speaks of it indeed as bestowed in a way of " right
eous" retribution ; but he expected it wholly as the " gift" of
God through Christ 6 .]
Nor did he consider it as a gift peculiar to himself
as an Apostle
[The "longing for Christ s second coming" is a feeling
common to all Christians f . For them also is this crown of
righteousness reserved g .]
a 1 Cor. ix. 26. b Acts xx. 24. and xxi. 13.
c John xvii. 4. d Eph. i. 14.
e Rom. vi. 23. f 2 Pet. iii. 12.
e Heb. ix. 28.
APOSTASY OF DEMAS. 81
INFER h
1. How does the Apostle s experience condemn
the world at large
[The generality are strangers to spiritual consolations : but
there is no true religion where they are not experienced. Let
all consider what would be their reflections, and prospects, if
they were now dying: Let all live the life of the righteous, if
they would die his death.]
2. How amply does God reward his faithful ser
vants !
[Poor and imperfect are the best services that they can
render : yet how different is their state from that of others,
both in and after death ! Let all then devote themselves
entirely to God.]
11 If this were the subject of a Funeral Sermon, it might be improved
in reference to the deceased and the tmrcirors, to shew that the former
resembled the Apostle, and to stimulate the latter to a due improve
ment of their time.
MMCCLX.
APOSTASY OF DEMAS.
2 Tim. iv. 10. Demas hath forsaken me, having loved this
present world.
TO have our minds well established with prin
ciples, is doubtless very desirable : but in matters
which are confessedly beyond the comprehension of
man, we should be modest and diffident in drawing-
conclusions from them, lest, through an excessive
zeal for one principle, we subvert others which are
not less true or less important. An inattention to
this rule has been productive of incalculable injury to
the Church of Christ : for persons giving themselves
up, as it were, to some particular sentiment, have
wrested the Scriptures to make every part of them
speak the same language ; and have indulged in most
acrimonious feelings against all who did not accord
with their views. But we should remember, that
there are in revelation, as in all the other works of
God, depths which we cannot fathom ; and that our
VOL. XIX. G
82 2 TIMOTHY, IV. 10. [2260.
true wisdom is, not so much to be making the Scrip
tures a theatre whereon to display our controversial
skill, as to deduce from them the great practical
lessons which they were intended to convey. Were
we, for instance, to take occasion from the passage
before us to argue about the decrees of God, and the
final perseverance of the saints, we might dispute
well, but it would be to little profit ! but, if we enter
upon the subject with fear and trembling, and with
a view to our own spiritual advantage, we shall find
it replete with the most valuable instruction to our
souls.
Let us consider then,
I. The fact here recorded
A more melancholy fact is scarcely to be found in
all the sacred records. Let us notice,
1. The fact itself
[Demas was a man of great eminence in the Church of
Christ. St. Paul, in the salutations which usually close his
epistles, twice mentions him in immediate connexion with St.
Luke ; " Salute Lucas and Demas." In one of these places he
calls Demas one of his fellow-labourers in the work of the
Gospel a : in the other, after having mentioned Demas with
honour, he gives to another minister, Archippus, a most solemn
warning, on account of the lukewarmness which he had mani
fested in the discharge of his ministry : " Say to Archippus,
Take heed to the ministry which thou hast received in the Lord,
that thou fulfil it b ." From hence then we conclude, that he
saw no occasion for such an admonition in the case of Demas.
Yet behold, we find at last, that " Demas had forsaken him,"
and gone to a great distance from him, and altogether aban
doned the work in which he had been engaged. Had we been
told, that this servant of Christ had erred in some particular,
or even that he had declined in zeal for his Master s cause, we
should not have been so much surprised ; because we are aware
that the greatest and best of men are but weak, and that there
are changes in their spiritual, as well as their corporeal, health :
but, when we are informed that he forsook the Apostle, for
sook him too in his greatest extremity, when by reason of his
imprisoment and approaching martyrdom he needed all possible
support; and that, in forsaking the Apostle, he forsook his
Lord and Master also ; we are confounded, almost as the
* Philcm. ver. 24. b Col. iv. 14, 17.
APOSTASY .OF DF.MAS. .
Philistines were, when they saw their champion dead upon
the field.
Seeing the fact, we are eager to inquire into,]
2. The occasion of it
[Whence could this proceed ? To what shall we trace an
event so calamitous, so unforeseen? We are not left in doubt
respecting it : the Apostle, at the same time that he announces
the fact, declares the reason of it : " Demas hath forsaken me,
having loved this present world." Alas ! alas ! What did he
find in this world worthy of his affections? Had he never
known any thing of spiritual and eternal objects, we might
account for his attachment to the things of time and sense:
but we are amazed, that, after having once tasted of living
waters, he could ever afterwards find satisfaction in the polluted
streams of this world.
But, supposing him to love this present world; is there any
thing in that to draw him from Christ, and to make him cast
off all concern for his eternal interests ? Yes : the love of God
and of the world are incompatible with each other; insomuch
that, " if any man love the world, the love of the Father is not
in liim c ." Light and darkness are not more opposed to each
other than are the things of this world, and the things of God.
" The lust of the flesh, the lust of the eye, and the pride of
life," what have they to do with heavenly -mindedness? "The
person who liveth in pleasure, is dead whilst he liveth d :" " the
cares and indulgences of this world choke the good seed, and
render it unfruitful :" and the seeking honour from men,
instead of seeking it from God only, is absolutely incompatible
with a saving faith f . The cross of Christ, if duly valued, would
crucify us unto the world, and the world to us g .
Here then we see whence this deplorable evil proceeded.
Demas had yielded to a concern about his carnal ease and
interests. This gradually weakened his anxiety about his spi
ritual and eternal welfare. Then he became remiss in secret
duties: then his strength to resist temptation declined : then his
natural corruptions regained their former ascendant over him :
then the Spirit of God, being grieved, and quenched, left him to
himself: then he became the sport of temptation, and the prey
of Satan : and then his abandonment of Christ and of his
Gospel followed of course.]
Whilst we mourn over this unhappy man, and la
ment his apostasy, let us proceed to consider,
II. The instruction to be derived from it
c 1 John. ii. 1"). rt 1 Tim. v. 6. e Matt. xiii. 22.
f John v. 41. f Gal. vi. M.
f.
9
84- 2 TIMOTHY, IV. 10. [2260.
Surely we may learn from it
1. That whatever attainments any man has made,
it becomes him not to be too confident about the
issue of his spiritual warfare
[If we are upright before God, we need not give way to
distressing fears : they are dishonourable to God, and unpro
fitable to ourselves. But at the same time we should guard
against a presumptuous confidence : for no man knows what a
day may bring forth. David, previous to his fall, if told
what sins he would commit, might have replied with Hazael,
" Is thy servant a dog, that he should do such things?" And
Peter, so far from thinking it possible that he should ever deny
his Lord, was confident that nothing could ever shake his con
stancy. So, if Demas, when, in his better state, had been told
in what it might end, he would have thought it absolutely
impossible that he could ever so " make shipwreck of his faith."
Shall we then, after seeing the failure of such men presume to
say, " My mountain standeth strong, I shall not be moved?"
Let us never forget, that if God withdraw his hand from us
for one moment, we shall fall and perish : and let our pi-ayer to
him therefore be continually, " Hold thou me up, and I shall
be safe." To every man among you, though he were as emi
nent as St. Paul himself, I would say, " Be not high-minded,
but fearV "Let him that thinketh he standeth, take heed
lest he fall 1 ."]
2. That we must watch with all carefulness against
the first beginnings of spiritual decay
[Had Demas attended to the first encroachments of a
worldly spirit, and resisted them as he ought, he had never been
left to final apostasy. But the first breach being neglected, an
inundation ensued; and the leak being disregarded, his vessel
sank. Let me then put you all upon your guard against a
decay in your spiritual affections, and an attempt to serve
God with a divided heart. From the moment that you em
brace the truth, and " put your hand to the Gospel plough,
you must not so much as look back k ;" you must "forget all
that is behind, and press forward to that which is before 1 ." O,
" remember Lot s wife" 1 ." Her sin might be thought small:
but it was not so in the estimation of her God : and she is
made a monument to all future generations. Be " jealous
over yourselves with a godly jealousy ;" and to the latest hour
of your lives adopt the habit of St. Paul, who " kept under his
body, and brought it into subjection, lest, after having preached
to others, he himself should be a cast-away"."]
11 Rom. xi. 20. > 1 Cor. x. 12. k Luke ix. 61, 62.
1 Phil. iii. 13. m Luke xvii. 32. 1 Cor. ix. 27.
APOSTASY 01 DEM A
8.3
3. That, if we have unhappily forsaken the Lord,
the door of mercy is not yet closed against us
[Of Demas we know no more than what is here spoken.
But of Mark, who is also called John, and who was a compa
nion of Paul and Barnabas in their travels, we do know. He,
like Demas, forsook those holy men in a time of danger, and
"went no more with them to the work ." But God in mercy
granted him repentance unto life ; so that he not only obtained
mercy of the Lord, but became afterwards profitable even to
St. Paul himself in the discharge of his apostolic office 1 . Let
not any one therefore despair. Let it be remembered, that as
long as we are in the body, God addresses us in these gracious
words, " Return, ye backsliding children, and I will heal your
backslidings, and love you freely 1 ." Be persuaded then to
return to him without delay: for if you return not, " it would
have been better for you never to have known the way of
righteousness, than, after having known it, to turn from the
holy commandment delivered to you r ." But, if you return
with penitential sorrow, then shall your Father s arms be open
to receive you, and every member of his family give thanks to
him in your behalf.]
Acts xiii. 13. and xv. 38.
i ver. 13. the very verse after the account of unliappy I)CHKIK.
f i Jcr. iii. 22. Hos. xiv. 4. 2 Pet. ii. 120, _ !.
T I T U S.
MMCCLXI.
FALSE PROFESSORS DESCRIBED.
Tit. i. 16. They profess that they know God; but in works they
deny him.
AT a time when the profession of godliness is
everywhere abounding, it is of peculiar importance
to lay down marks whereby the upright may be dis
tinguished, and the hypocritical be put to shame.
There have ever been in the Church, many, whose
characters would not bear investigation, and whose
conduct was the very reverse of what their profession
required. In the days of the Apostle there were
" many unruly and vain talkers and deceivers, who
subverted whole houses, teaching things which they
ought not, for filthy lucre sake 3 :" and of these he
hesitated not to declare, that " whilst they professed
that they knew God, they in works denied him."
Now, as such persons abound in all ages, I will
enter into a fuller consideration of the character here
delineated ; and observe respecting it, that it is,
I. A common character
[As all who were the natural descendants of Abraham
were considered as professing the faith of Abraham, even whilst
they were living altogether without God in the world ; so all
who name the name of Christ are considered as Christians,
though they never think of departing from any iniquity which
a ver. 10, 11.
2261.1 FALSE PROFESSORS DESCRIBED. 87
their hearts affect. But it is not of such persons that 1 intend
to speak. The persons mentioned in my text evidently wished
to be regarded as religious : and therefore it is to persons of
that description that my attention shall be confined. These,
indeed, embrace a great variety of character : for, whilst some
take up religion in a formal kind of way, as a means of gain
ing a reputation for sanctity, others vaunt themselves in an
experience of its power upon their souls. Of the former class
are those whom St. Paul speaks of, when he says, " Behold,
thou art called a Jew, and restest in the law, and niakest thy
boast of God, and knowest his will, and approves! the things
that are more excellent, being instructed out of the law ; and
art confident, that thou thyself art a guide of the blind, a light
of them which are in darkness, an instructor of the foolish, a
teacher of babes, icliich hast the form of knowledge and of the
truth in the latc b ." Of the latter class are they whose hearts
have been impressed in a measure with divine truth, and
brought in some degree under the power of religion, but who
yet hold fast some secret lusts which they will not part with.
Of such the Prophet Isaiah speaks : " They call themselves of
the holy city, and stay themselves upon the God of Israel ."
Of such also God speaks by the Prophet Ezekiel : "They
come unto thee as the people cometh, and they sit before thee
as my people, and they hear thy words ; but they will not do
them : for with their mouth they shew much love, but their
heart goeth after their covetousness d ."
Now, of both these classes there are very many in the pre
sent day. At a former period, the pharisaical class were the
more numerous; but at this time the hypocritical. In some
respects they differ widely from each other, and hold each
other in contempt : but, in the main point, they are agreed ;
namely, in not walking agreeably to their profession. Neither
the one nor the other give themselves up wholly to their
God : some hidden abomination, like a worm at the root, im
pedes their fruitfulness in good works, and prevents them
from " bringing forth any fruit to perfection." Were I to
distinguish between them, I should say, the one profess reli
gion generally ; the others profess religion of a superior cast :
but, when the whole of their spirit, and temper, and conduct,
are compared with the Scripture-standard, they shew that
their hearts are not right with God ; and that, whilst " they
draw nigh to him with their lips, their hearts are far from
him 6 ."]
It is also,
II. An awful character
b Rom. ii. 17 20. c Isai. xlviii. _>.
d Kzek. xxxiii. 31. c Isai. xxix. 13.
88 TITUS, I. 16. [2261.
In two respects do these persons fearfully betray
their extreme folly and wickedness :
1. They grievously dishonour God-
fin proportion as they profess a zeal for God, is God
implicated, if I may so say, in the evils which they commit.
Not that God has indeed any responsibility on their account :
but an ungodly world, who hate religion, will take occasion to
condemn religion itself for the faults of those who proi ess it,
yea, and to " blaspheme the very name of God himself on
their account." Unreasonable as it is that " the way of truth
should be evil spoken of" on account of those who walk not
according to its dictates, still this is what men will do, in vin
dication of themselves, and for the purpose of decrying all
serious godliness f . But this greatly aggravates the guilt of
those who thus expose religion to contempt, and cast a
stumbling-block in the way of a perishing world. Truly it
were " better that a millstone were hanged about the neck of
such persons, and that they should be cast into the sea," than
that they should continue to involve themselves in such tre
mendous guilt.]
2. They fatally deceive their own souls
[No persons are less disposed to suspect themselves than
these. Their profession stands with them in the place of
practice. They think only of what they do ; but never reflect
on what they leave undone. If they " say, Lord, Lord," it
never comes into their minds to inquire how far they " do the
things which he requires of them." The godly themselves
express not a greater confidence of their state before God,
than these. Hence it is that they are so frequently warned
against self-deceit; "If a man think himself to be something
when he is nothing, he deceiveth himself^." And again ;
" If any man seem to be religious, and bridleth not his tongue,
but deceiveth his oivn heart, that man s religion is vain h ."
Of such persons there is little, if any, hope : because they
imagine themselves already possessed of all that the Gospel
offers, and therefore are deaf to the invitations and entreaties
which they deem applicable only to persons less favoured than
themselves.]
Such an one is truly,
III. A pitiable character-
In the midst of light " they walk on still in dark
ness "-
f "2 Pet. ii. 2. Rom. ii. 23, 24. 1 Tim. vi. 1.
f Gal. vi. 3. Jam. i. 26.
2261.] FALSE PROFESSORS DESCRIBED. 89
[Professing that they know God, they take, of course,
the Scriptures for their guide : but, with respect to the real
life of godliness, they are yet ignorant, because that " dark
ness has blinded their eyes ." In truth, they see every thing
through a wrong medium, and as it were with a jaundiced
eye ; and the very principles which they profess serve only to
beguile them to their ruin. Unhappy souls ! " whose very
light is darkness k ," and whose knowledge causeth them to
err 1 !]
With all imaginable opportunities for salvation,
they improve not any for their good
[They have the ordinances of religion, yea, and take
pleasure in them too" 1 ; but they remain unhumbled, and
" uncircumcised both in heart and life." The very word they
hear, which to others is " a savour of life unto life," proves
to them only " a savour of death unto death"." The more
formal of these characters satisfy themselves with a mere round
of duties; and the more enlightened of them place their own
feelings and conceits in the stead of vital godliness; and thus
both the one and the other turn the very means of salvation
into occasions of augmented guilt and misery. The very sun
and rain, which ripen others, do but prepare them for fuel in
the fire of hell .]
Buoyed up with the most glorious hopes and
prospects, they have nothing awaiting them but the
most fearful disappointment
[They dream of heaven at the termination of their earthly
pilgrimage : but, alas ! what horror will seize hold upon them
at the instant of their departure hence ! It is not only the
tree which bears bad fruit, but that which bears not good fruit,
that will be cast into the fire p : not those only who had no
lamps, but " those whose lamps were destitute of oil, that will
be cast into outer darkness, where is weeping and wailing and
gnashing of teeth q ." They will carry their delusive hopes
even to the bar of judgment : but their claims will be disallowed,
and their pleas be of no avail 1 . Their eyes will then be
opened to see their folly ; and they will be left to reap for ever
the fruit which they have sown 5 ."]
Let me now entreat you to INQUIRE into,
1. Your profession
1 John ii. 11. k Matt. vi. 23. Isai. xlvii. 10.
m Isai. Iviii. 2. n 2 Cor. ii. 16. Hob. vi. 7. S.
P Matt. vii. 19. <i Matt. xxv. S 12. with Matt. viii. 12.
r Matt. vii. 22. 2:5. - (Jal. vi. 7, S.
90 TITUS, II. 0. [22(32.
[Think not that a merely speculative knowledge, how
ever extensive it be, will suffice. To know God aright, you
must know him, as reconciled to us in Christ Jesus ; and must
so know him, as to renounce every other hope, and to rely
altogether on Christ alone. Then only do we know him
aright, when we " cleave unto Christ with full purpose of
heart."]
2. Your practice-
fit is to little purpose that we hear and approve of the
word, " unless we be doers of it also 4 :" nor can we have any
satisfactory evidence that we know God, except by obeying
his commandments 11 . See, then, that with your profession
there be also a holy consistency of conduct: and take care to
" shew forth your faith by your works."]
1 Jam. i. 22 25. u 1 John ii. 3.
MMCCLXII.
SOBER-MINDEDNESS.
Tit. ii. 6. Young men likewise exhort to be sober-minded.
THE first object of a Christian minister is, to pro
claim the Gospel of salvation, in all its freeness and in
all its fulness. This is the foundation of a sinner s
hope : and unless this foundation be firmly laid, it
will be in vain to attempt any superstructure ; since
from the Gospel alone, and from Christ as revealed
in it, can we obtain that strength which is necessary
for the production of any good work whatever. But,
when we have made known " the truth as it is in
Jesus," we must go on to inculcate holiness in all its
branches ; and not in general terms only, but with a
special reference to every particular person whom
we may have occasion to address. Titus, though
but a youth, was enjoined to officiate with all the
authority of a divinely-appointed minister ; and to
address with equal fidelity the aged and the young,
on the subject of their respective duties : " Speak
thou the things which become sound doctrine :" ex
hort alike " the aged men, and aged women," " the
young women also, and the young men," giving to
each the instruction suited to his own peculiar state
2262. J SOBER-MINDEDNESS. 91
and condition. To the aged men and aged women
many important hints were to be offered ; as to the
young women also, through the medium of the ma
trons. In every one of these, sobriety of mind bears
a part a : but in the instructions which he is to give
to young men, it comprehends the whole ; since, if
they be thoroughly imbued with that, it will form
their whole character agreeably to the mind of God.
I shall not, however, so confine my observations to
the one sex as to overlook the other, but shall address
myself indiscriminately to youth in general. And in
doing this, I will,
I. Shew whence it is that young people need this
particular counsel
1. They are inexperienced as to the world
[The world, in the eyes of youth, looks fair, and pro
mises much happiness to those who will worship at its shrine.
Its allurements are set forth on every side ; and its votaries
are everywhere inviting us to participate their delights. But
its choicest flowers conceal a thorn ; its sweetest draughts are
impregnated with poison. Of all that it contains, there is not
any thing that is capable of affording any permanent satisfac
tion : on every thing in it is stamped, in characters that are
indelible, this humiliating inscription, " Vanity and vexation
of spirit," Over this, however, is hung a veil, which time and
experience alone are, for the most part, able to remove. What
wonder then is it, if youth, who see nothing but the outward
garb of the world, admire its glittering vanities, and give them
selves to the pursuit of its empty shadows ? What wonder, if,
after having got a taste of its delusive pleasures, they suppose,
of course, that the harvest will correspond with the first-fruits?
But the event never justifies the expectation. To none did
the world ever yet prove a satisfying portion : and therefore,
in the commencement of their course, the counsel in the text
is necessary for every child of man.]
2. They are but little acquainted with their own
hearts
[They take credit to themselves for meaning well : and
they do perhaps, on the whole, mean well : entertaining no
deliberate purpose to offend either God or man. But they are
a ver. 2, tri i}<t>noi (ic : ver. -J,
92 TITUS, II. 6. [2262.
not aware how strong a bias there is within them, or through
what a delusive medium they behold the things around them.
Their prejudices are all in favour of the world: their passions
are pleading strong for indulgence : self-denial is in its very
nature painful : and, if only they keep within the bounds pre
scribed by custom, they can see no reason why they should
debar themselves from any species of indulgence. By gratifi
cation, their dispositions, their habits, their very sentiments,
are confirmed; and thus they proceed in their vain career;
" calling good evil, and evil good; putting darkness for light,
and light for darkness ; bitter for sweet, and sweet for bitter V
in a word, whilst they feed on ashes, a deceived heart turns
them aside ; so that they cannot deliver their, souls, or say,
"Is j;here not a lie in my right hand c ?" How needful for
them the counsel in our text is, must be obvious to every
considerate mind.]
3. They are surrounded on every side with evil
counsellors and vicious examples
[The great mass of mankind are walking after the imagi
nation of their own hearts, and not after God. Nor are they
ashamed of what they do : yea, rather, they glory in their
shame, and with undaunted effrontery persuade all around
them to " follow their pernicious ways." The votaries of real
piety, on the contrary, are few ; and in their habits they affect
an unobtrusive concealment. Of course, young people con
ceive that the great majority are right ; and that those who
are walking in a narrow and unfrequented path, are actuated
by some vain conceit, against which it will be well to guard.
The invitations too of the gay are welcome, because they meet
with a congeniality of sentiment and feeling in the youthful
bosom ; whilst the lessons of wisdom and piety find a very
reluctant admission into the soul. We need only observe how
different an ear young people turn to the counsels of wisdom,
and of folly, and we shall see the importance of the admoni
tion in our text, and the necessity of " exhorting them to be
sober-minded."]
Having shewn what need young people have of
counsel, I will,
II. Suggest such counsel as their situation requires
Under this head we might range through the whole
field of practical wisdom, and bring forth topics
which would occupy a whole volume. But we must
content ourselves with a few brief hints :
b Isui. v. 20. c Isai. xliv. 20.
SOBER-MINDEDNESS. 93
1. Some more general
[The first point that I would press on your attention is,
to get your souls deeply imbued with the concerns of eternity.
If the concerns of time have the ascendant in your hearts,
there can be no hope of your ever being sober-minded, because
your views and dispositions are radically wrong. You are
immortal beings ; and must never forget, that in a few more
hours you will be standing at the tribunal of your Judge,
and be consigned by him, for ever, either to heaven or to
hell. If that be kept out of sight, every species of delusion
will be harboured in the mind, and will reign without con-
troul
But it is not a general conviction that will suffice. No :
you must pray to God Lo guide you in every step of your ivay.
So " deceitful is sin," and so " desperately wicked is the
heart," that no human care can preserve you. It is God
alone that can keep the feet of his saints. Had you all the
zeal of Peter, you might, in a time of trial, deny your Lord,
and dissemble with your God. To your latest hour you must
entreat of God to guide you; for "it is not in man that
walketh to direct his paths ;" and, in every step you take, you
must say, " Hold thou me up, and I shall be safe"
You must also be diligent in studying the word, of God.
There is something very imposing in the maxims of the world ;
and you will easily be misled by them. But the word of God
must be your rule : it must be the one touchstone, by which
you are to try every sentiment and every practice. You must
take the sublimest precepts of Holy Writ, and set before you
the brightest examples that arc there exhibited : you must
behold an Abraham sacrificing his only son at the command
of God ; and a Moses giving up all the treasures of Egypt,
that he might participate affliction witli the people of God.
You must follow the Apostle Paul in all his diversified scenes
of trial ; and see what spirit he manifested, what conduct he
pursued. Above all, you must contemplate your blessed Lord
and Saviour in every step which he took whilst sojourning in
this polluted world. It is in this way that you must attain
sobriety of mind. The world will call these things en
thusiasm: but, whatever the world may say or think, your
wisdom is to " be conformed to Christ," and to " walk in all
things as he walked."]
2. Others more particular
[General rules will scarcely suffice to mark with sufficient
accuracy the counsel in my text. I would therefore descend
to a few particulars ; and say, Consider what becomes you in
your place and station. There are particular duties assigned
to different situations : to YOU who are in earlier life, the
94- TITUS, II. 6. [2262.
virtues of modesty, and diffidence, and submission, are of
prime importance. Nothing is more hateful than conceit
and waywardness in the youthful mind. The younger are
especially commanded to be in subjection to the elder, and
especially to those elders who are placed by God in authority
over us : and, wherever there is sobriety of mind, there will
be a willing obedience to all lawful authority, and a diligent
performance of every appointed duty. Humility, respect,
and deference to the judgment of superiors, are pre-eminently
characteristic of a well-regulated mind.
I would also say, Consider, on every occasion, what im
pression your conduct is likely to make on others. This is
on no account to be overlooked. An inattention to it is
productive of incalculable evil. We are not at liberty to cast
stumbling-blocks in the way of others. Religion of itself,
however careful we may be, will be sufficiently offensive to
the carnal mind, without having any thing added to it by our
imprudence. We should guard, as much as possible, that
"our good may not be evil spoken of:" and if, as must of
necessity be the case, we are constrained in many things to
act contrary to the wishes of those around us, we should seek
to disarm their hostility by meekness and gentleness, and not
to augment it by petulance and indiscretion.
One great help to sobriety will be, (what I would next
recommend,) to choose for your associates the prudent and
discreet. " He that walketh with wise men," says Solomon,
" will be wise ; but a companion of fools will be destroyed."
We naturally drink into the spirit of those with whom
we associate: and we are told from authority, that " evil
communications will corrupt good manners." Indeed, from
evil connexions the most deplorable consequences ensue. It
is no uncommon thing for a man, who at first only " ivalks
occasionally in the counsel of the ungodly, to come ere long to
stand in the way of notorious sinners, and at last to be found
sitting in the seat of the scornful." If you would walk wisely,
put away from you the light, the vain, and those who are
indulging any sinful propensity ; and gather round you the
wise, the discreet, the holy. This will render your path in
comparably more safe and easy, and will contribute to fix in
you such habits as are " praise-worthy and of good report."
To this I would add yet further, Examine your own motives
and principles of action, with all possible care and diligence.
Many persuade themselves that they are doing right; whilst
all but themselves see, that they are acting a very unworthy
part. James and John were at one time actuated by ambition,
and at another time by revenge ; whilst yet they had not the
smallest consciousness of deviating from the path of duty.
But they " knew not what spirit they were of." And so it is
J SOBER-MINDEDNESS. 9/j
with us: \ve may think that we are under the influence of
a religious principle ; whilst, in i act, we are manifesting a
temper that is truly Satanic. Let us remember this ; that
whatever proceeds from pride, from passion, from interest, or
from any corrupt principle whatever, is wrong; and that we
then only are right, when our zeal for God is blended with
love to man, and when we are ready to weep over the persons
whom we are constrained to offend.
Lastly, I would say, Be open to conviction. Diffidence
becomes every child of man. A backwardness to receive re
proof, or to listen to one who would point out to us a wiser
path, is a strong presumptive evidence that we are wrong.
We should be jealous over ourselves. We see mistake and
obstinacy in others; and we should guard against them in
ourselves. Our first care must be, to " prove all things," and
then to " hold fast that only which is good."]
ADDRESS
1 . Those who arc yet strangers to " sound doc
trine "
[You have at least seen, this day, that the Gospel is not,
as some slanderously affirm, opposed to morality: you have
seen, on the contrary, that " the grace of God which bringeth
salvation teaches us to live soberly, righteously, and godlv, in
this present world 1 ." Do not then impute, as many do, tin-
indiscretions of professors to the Gospel which they profess.
It is not to be supposed that young people should all at once
become so wise and discreet, that they shall not err in any
thing. They are " of like passions with yourselves," and are
in the midst of a tempting and ensnaring world ; and have,
moreover, deceitful hearts, and a subtle adversary ever en
deavouring to turn them aside. Be not offended, then, if
you do see somewhat of indiscretion in youthful professors.
Ascribe it not to their religion, but their inexperience: and if
you see them growing in sobriety of mind and consistency of
conduct, let the honour redound to that Gospel by which they
are animated ; and to that God, by whose gracious influences
they are instructed and upheld.
There is one danger to which the indiscretions of religious
people may expose you ; and that is, the confounding of cold
ness and indifference with sobriety of mind. Be assured, that
however faulty religious professors may be in the exercise of
their zeal, you can never be right in indulging a lukewarm
spirit. Thin is offensive to God, and odious in the extreme.
Religion requires the heart, the whole heart; nor will God
d vcr. 11, 12.
9(5 TITUS, II. 6. [2262.
be satisfied with any thing less. I call upon you, therefore,
to embrace the truth, and to walk worthy of it : and, instead of
censuring the infirmities of the weak, be yourselves examples
to them in every thing that becometh the Gospel of Christ.]
2. Those who desire to serve the Lord
[Your very desires, if not duly regulated, may lead you
astray. You may imagine that your duty to your God and
Saviour supersede your duties to men ; but it does no such
thing. The duties of the second table are as binding as
those of the first: only they must, to a certain degree, be
subordinated to them. I say, to a certain degree ; for if there
be only a positive institution, the duty of love will super
sede that : but, where the commands are of a moral and
religious nature, there God must be obeyed, and not man.
You must endeavour to make all your duties harmonize : for,
most assuredly, there is no real contradiction between them ;
and in endeavouring to fulfil them all, you must not forget that
declaration of Solomon, " I, Wisdom, dwell with Prudence."
Prudence is not that contemptible virtue which many people
imagine : it calls into action much thought, and care, and
self-denial, and love ; and it tends, in a very high degree, to
recommend the Gospel. On the exercise of it much of God s
honour depends : for imprudence will cause his ways to be
evil spoken of, and " his very name to be blasphemed." On
the exercise of this, too, the eternal welfare of multitudes
depends. No one knows how many might be " won by the
good conversation of God s people, who never will be won by
the word." Let this be kept in mind: you will at least cut
off occasion from those who seek occasion against you ; and
put to silence the ignorance of foolish men ; and, who can
tell ? you may peradventure, by the light which shines from
you, constrain many to " confess, that God is with you of a
truth," and lead them "to glorify God in the day of visitation 6 ."
Guard, then, against extremes of every kind; and say with
David, " I will walk wisely before thee, in a perfect way f ."
Guard against extremes in austerity; extremes in fear; ex
tremes in confidence ; extremes in boldness and forwardness.
There is a season for every grace, and a limit to the exercise
of every grace. Your faith must be tempered with fear ; your
boldness, with modesty; your zeal, with love: you must have
a spirit of "power, and of love, and of a sound mind" You
must not so tremble, as to forget that you have cause to rejoice;
nor so rejoice, as to forget that you have cause to tremble :
you must combine the two, and " rejoice with trembling." In
this way you will attain sobriety of mind, and " adorn the
doctrine of God our Saviour in all things."]
e 1 Pet. ii. 12. f Ps. ci. 2.
2263. J THE GOSPEL PRODUCTIVE OF HOLINESS. 97
MMCCLXIII.
THE GOSPEL PRODUCTIVE OF HOLINESS.
Tit. ii. 11 14. The grace of God that bringeth salvation hath
appeared to all men, teaching us that, denying ungodliness
and worldly lusts, we should live soberly, righteously, and
godly, in this present world; looking for that blessed hope,
and the glorious appearing of the great God and our Saviour
Jesus Christ ; ivho gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a peculiar
people, zealous of good works.
WHEREVER Christianity has been professed,
the standard of public morals has been raised : and
in proportion as it has gained an ascendant over the
hearts of men, it has approved itself the friend and
parent of good works. That many have perverted
its principles, and walked unworthy of them, is true ;
but this can form no solid objection against the
Gospel itself, any more than the abuse of reason or
of the blessings of Providence can disprove the benefit
of them when rightly used. We will not concede
one atom of the freeness or riches of divine grace ;
yet will we maintain that the Gospel is conducive to
morality : for at the same time that it brings salva
tion to men, it inculcates every species of moral duty,
and enforces the practice of godliness in the most
authoritative and energetic manner. This is evident
from the words before us ; in which we may notice,
I. The character of the Gospel
The Gospel is supposed by many to be no other
than a remedial law
[The law given to man in Paradise, and republished on
Mount Sinai, required perfect obedience. But fallen man can
never obtain happiness on those terms. Hence many imagine,
that Christ came to publish a new law, suited to our weak and
fallen state. They suppose that his death atoned for our past
transgressions ; and that it purchased for us a power to regain
heaven by an imperfect but sincere obedience. Thus they
make the Gospel to differ very little from the law. They
reduce indeed the standard of the law ; but they insist upon
obedience to its requirements, as the terms on which alone we
VOL. XIX. II
98 TITUS, II. 1114. [2263.
are to be saved. They ascribe to Christ the honour of obtain
ing salvation for us on these favourable conditions ; but they
make our performance of the conditions themselves to be the
true and proper ground of our acceptance with God.]
But the Gospel, as described in the text, is widely
different from this
[Such a law as these persons substitute for the Gospel,
could not properly be called " grace ;" nor could it be said to
" bring salvation ;" for it does not bestow life as a gift, but
requires it to be earned ; and brings only an opportunity of
earning it on easier terms. But that Gospel, which in the
Apostle s days " appeared to all men," was " a dispensation of
grace a :" it revealed a Saviour; it directed our eyes to Christ,
as having wrought out salvation for us ; and it offered that
salvation to us freely, " without money and without price."
This is the true character of the Gospel. It is grace, mere
grace, and altogether grace from first to last. It brings a free,
a full, a finished salvation. It requires nothing to be done to
purchase its blessings, or to merit them in any measure. In it
God gives all, and we receive all.]
Yet there will be no room to charge the Gospel as
licentious, if we consider,
II. The lessons it inculcates
We have before said, that it requires nothing as
the price of life. But as an evidence of our having
obtained life, and in a variety of other views, it re
quires,
1. A renunciation of all sin
[By " ungodliness " we understand every thing that is
contrary to the first table of the law ; as profaneness, unbelief,
neglect of divine ordinances, &c. And, by " worldly lusts "
we understand "all that is in the world, the lust of the
flesh, the lust of the eye, and the pride of life b ;" or, in other
words, the pleasures, riches, and honours of the world. All
of these are to be "denied" and renounced. As, on the one
hand, we are not to dishonour God ; so neither, on the other
hand, are we to idolize the creature. Nor is it against open
transgressions merely that we are to guard, but against the
secret " lusts " or desires. Tne very inclinations and propen
sities to sin must be mortified. This is indispensably neces
sary, to prove that we have embraced the Gospel aright : for,
" they that are Christ s have crucified the flesh with the affec
tions and lusts ."]
a Eph. iii. 2. b 1 John ii. 15, 1C. c Gal. v. 24.
2263.1 THE GOSPEL PRODUCTIVE OF HOLINESS. 99
2. A life of universal holiness
[We have duties to God, our neighbour, and ourselves.
Those which relate to ourselves are comprehended under the
term " sobriety," which includes the government of all our
passions, and the regulation of all our tempers. " Righteous
ness " fitly expresses our duty to our neighbour, which briefly
consists in this, The doing to him as we would that he, in a
change of circumstances, should do unto us. " Godliness "
pertains more immediately to the offices of piety and devotion,
and marks that respect which we ought to have in our minds
to God in all that we do. Thus extensive are the injunctions
of the Gospel : it makes no abatement in its demands : it gives
no licence to sin : it does not allow us to reduce its requisitions
to our attainments ; but urges us to raise our attainments to
the standard which God has fixed. Nor is it on some parti
cular occasions only that it requires these things : it enjoins us
to " live" in this way as long as we are " in this present world,"
having the tenour of our lives uniformly and perseveringly con
formed to these precepts. Such is that holiness which the
Gospel requires, and " without which no man shall see the
Lord."]
Sufficient has already been stated to shew the
practical tendency of the Gospel. But its tendency
will yet further appear from,
III. The motives it suggests
The instructions which the Gospel affords, are not
mere directions, but commands, enforced with the
most powerful motives that can actuate the mind of
man. Those suggested in the text may be consi
dered as referring to,
1. Our own interest
[There is a day coming, when our adorable Emmanuel,
who once veiled his Deity in human flesh, will appear in all
the glory of the Godhead. At that period, all that we have
done for God shall be brought to light: and though our good
works shall not be the meritorious ground of our acceptance
with him, they shall be noticed by him with approbation, and
rewarded with a proportionable weight of glory. This is
" that blessed hope " which the Gospel has set before us, and
to which it directs us continually to " look."
And is not this sufficient to instigate us to holiness ? If we
kept this in view, how unremitted would be our diligence, and
how delightful our work !]
2. Christ s honour
H 2
100 TITUS, II. 1114. [2263.
[At the first appearance of the Lord Jesus, the scope and
tendency of his doctrine were shadowed forth in miracles : the
devils were cast out by him, and all manner of diseases were
healed. But the full intent of his incarnation and death were
not understood till after the day of Pentecost. Then the
honour of his Gospel was completely vindicated. Then the
most abandoned characters were changed : the lion became a
lamb ; and those who had borne the very image of the devil,
were changed into the image of their God. At his next
appearing, this will be more fully manifest. Then the lives of
all his people will bear testimony respecting the end of his
voluntary sacrifice. It will then be seen, beyond controversy,
that " he gave himself to redeem us," not merely from condem
nation, but from sin ; from the love and practice of all iniquity ;
and to " purify unto himself a peculiar people, zealous of good
works." Then " will he see of the travail of his soul, and be
satisfied :" then also will " the ignorance of foolish men be
silenced :" and then will " Christ be glorified in his saints, arid
admired in all that believe d ;" for every grace they have
exercised will " tend to his praise and honour and glory " in
that solemn day 6 .
And is not this also a strong motive to influence our minds ?
Can we reflect on the honour which will accrue to him, when
the purifying efficacy of his Gospel shall be seen in all the
myriads of his redeemed ; can we reflect on this, I say, and
not long to add a jewel to his crown ?]
INFER
1. How little do they know of the Gospel who live
in any kind of sin !
[It matters little whether men profess themselves fol
lowers of Christ, or not, if they indulge iniquity in their
hearts. " Can one born of God habitually commit sin ?"
No f : " we have not so learned Christ, if so be we have heard
him, and been taught by him as the truth is in Jesuss." The
Gospel " teaches us to deny and renounce all sin " without
exception. Whoever ye be, therefore, who live by any other
rule than that which the Gospel proposes, know that ye will
surely be confounded in the day of Christ s appearing. And
the only difference between those who professed, and those
who despised, the Gospel, will be, that " they who knew their
Lord s will and did it not, will be beaten with the more and
heavier stripes."]
2. How happy a world would this be, if all em
braced and obeyed the Gospel !
a 2 Thess. i 10. e 1 Pet. i. 7.
f 1 John iii. 9. s Eph. iv. 20, 21.
2264.] WORK OF THE TRINITY IN REDEMPTION. 101
[All kinds of iniquity would be renounced, and all
heavenly graces be kept in exercise. There would be no
public wars, no private animosities, no wants which would not
be relieved as soon as they were known. Evil tempers would
be banished : the pains arising from discontent or malice
would be forgotten. Peace and love and joy would univer
sally abound. Surely we should then have a heaven upon
earth. Let the Gospel be viewed in this light. Let us con
ceive the whole world changed like the converts on the day of
Pentecost ; and then we shall indeed confess its excellence,
and pray that " the knowledge of the Lord may cover the
earth as the waters cover the sea."]
MMCCLXIV.
THE WORK OF THE TRINITY IN REDEMPTION .
Tit. iii. 1 7. sifter that the kindness and lore of God our
Saviour toward man appeared, not by tcor/cs of rigliteousness
which ice hare done, but according to Jiis mercy he s ared UK,
by the was/ting of regeneration, and renewing of (lie Holy
Gliost ; which he shed on us abundantly through Jesus Cliriat
our Saviour ; that being justijiea by his grace, ive should be
made heirs according to the hope of eternal life.
THE doctrine of the Trinity must be acknowledged
to be deeply mysterious, and utterly surpassing our
weak comprehensions. Yet is it so clearly laid down
in the sacred writings, that we cannot entertain a
doubt of its truth. Indeed, without admitting a
Trinity of Persons in the Godhead, the Scriptures
are altogether inexplicable. What interpretation can
we put on those words which are appointed to be
used at the admission of persons into the Christian
Church ? they are to be baptized in the name of
the Father, and of the Son, and of the Holy Ghost.
Here are evidently three distinct Persons, all placed
upon the same level, and all receiving the same divine
honour : to suppose either of them a creature, is to
suppose that a creature may have divine honours
paid to him ; when we are expressly told that God is
a jealous God, and that he will not give his glory to
another : and therefore, while we affirm that there is
but one God, we cannot but acknowledge that there
102 TITUS, III. 47. [2264.
is, in some way incomprehensible by us, a distinc
tion of persons in the Godhead. This is further con
firmed by the manner in which the inspired writers
set forth the work of redemption : they frequently
speak of it as effected by three distinct Persons,
whom they represent as bearing three distinct offices,
and as acting together for one end : thus St. Peter
says, " We are elect according to the foreknowledge
of God the Father, through sanctification of the
Spirit, and the sprinkling of the blood of Jesus
Christ :" thus also St. Paul, in the passage before us,
having represented all men, Apostles as well as
others, in a most wretched state both by nature and
practice, proceeds, in the words of my text, to set
forth the work of redemption. He begins with
tracing it up to the Father, as the source from whence
it springs : he then mentions the Holy Spirit and
Jesus Christ, the one as the Author who procures it,
the other as the Agent who applies it ; and then he
concludes with declaring that the glorification of sin
ful man is the grand end, for the accomplishing of
which the Sacred Three co-operate and concur :
"After that the kindness and love of God our
Saviour toward man appeared, not by works of
righteousness which we have done, but according
to his mercy, he saved us by the washing of rege
neration, and renewing of the Holy Ghost, which
he shed on us abundantly, through Jesus Christ
our Saviour; that being justified by his grace, we
should be made heirs, according to the hope of
eternal life."
From these words we will take occasion to unfold
the glorious work of redemption, from its first rise to
its final consummation ; and herein to set before you
its original procuring efficient and final cause.
I. Its original cause
The original cause of our redemption is represented
in my text to be " the kindness and love of God the
Father." God is love in his own nature ; and every
part of the creation bears the stamp of this perfec-
2264.] WORK OF THE TRINITY IN REDEMPTION. 103
tion : the whole earth is full of his goodness. But
man, the glory of this lower world, has participated
the fruits of his kindness in far the most abundant
measure ; having been endued with nobler faculties,
and fitted for incomparably higher enjoyments than
any other creature. In some respects, God has loved
man more than the angels themselves : for when
they fell, he cast them down to hell, without one
offer of mercy : but when man transgressed, God
provided a Saviour for him. This provision, I say,
was wholly owing to the love of God the Father : it
was the Father who, from all eternity forseeing our
fall, from all eternity contrived the means of our
recovery and restoration. It was the Father who
appointed his Son to be our Substitute and Surety ;
and in due time sent him into the world to execute
the office assigned him : and it is the Father who
accepts the vicarious sacrifice of Christ on our behalf.
He accepts at the hands of his own Son the payment
that was due from us, and confers on us the reward
which was due to Christ. Thus the Father s love con
trived, appointed, and accepts the means of our sal
vation ; and therefore in my text he himself is called
" our Saviour ;" " the love of God our Saviour."
This title belongs more immediately to the Son, who
died for us : but yet, as the Father is the original
cause of our salvation, he is properly called " our
Saviour." Nor is it the text only that represents the
Father s love as the source of our redemption ; the
Scriptures uniformly speak the same language :
" God so loved the word, that he gave his only-
begotten Son :" " God commendeth his love toward us,
in that while we were yet sinners Christ died for us :"
and again, " Herein is love ; not that we loved God,
but that He loved us, and sent his Son to be the pro
pitiation for our sins."
This love, however, did not fully appear till after
the ascension of our blessed Lord. The text says,
" After that the kindness and love of God our
Saviour towards man appeared" The word in the
original refers, I apprehend, to the shining forth of
101 TITUS, III. 47. [22(M.
the sun. Now the sun shines with equal brightness
when it is behind a cloud, or when this part of the
globe is left in midnight darkness ; only it is not
visible to us till it actually appears above the horizon,
or till the clouds that veil it from our eyes are
dissipated. So the love of God has shone from all
eternity ; " He has loved us," says the prophet, " with
an everlasting love." But this love was behind a
cloud till our Lord had finished his course upon
earth : and then it appeared in all its splendour : so
that now we can trace redemption to its proper
source : and instead of imagining, as some have
done, that the Father was rilled with wrath, and
needed to be pacitied by the Son, we view even
Christ himself as the Father s gift, and ascribe every
blessing to its proper cause, the love of God.
It is true, however, that much was necessary to be
done, before this love of God could shed forth its
beams upon us. We proceed therefore to set before
you,
II. The procuring cause of our redemption-
Tins in my text is set forth both negatively and
positively : it was not any works of righteousness
which we have done, but it was Jesus Christ : they
who are saved will no doubt abound in works of
righteousness; but these works are not the procuring
cause of our redemption. What good works did
Adam perform before God promised to send him a
Saviour ? What good works can any man do, before
God endues him with his Holy Spirit ? Or even after
our conversion, what works of ours can challenge so
glorious a reward ? Yea, when do we perform any
work whatever, which is not miserably defective, and
which does not need the mercy of God to pardon it .
Every one who knows the spirituality of God s law,
and the defects that are in our best performances,
will say with the Apostle Paul, " I desire to be found,
not having my own righteousness, but the righteous
ness which is of God by faith in Christ. We
mav well acknowledge, therefore, as in the text, that
2264. J WORK OF THE TRINITY IN REDEMPTION. 105
we are saved, not by works of righteousness which
we have done. The only procuring cause of our
salvation is Jesus Christ. Every tiling which we
receive conies to us on account of what he has done
and suffered : if the Father s love appear to us, or if
the Spirit be shed forth upon us, it is, as the text
observes, " through Jesus Christ." It was his death
which removed the obstacles to our salvation : the
justice of God required satisfaction for our breaches
of the divine law: the dishonour done to the law
itself needed to be repaired : the truth of God, which
was engaged to punish sin, needed to be preserved
inviolate. Unless these things could be effected,
there could be no room for the exercise of mercy,
because it was not possible that one perfection of the
Deity should be exercised in any other way than in
perfect consistency with all the rest. But the death
of Christ removed these obstacles. Christ offered
himself as an atonement for sin ; and at once ho
noured the law, satisfied justice, and paid the utmost
farthing of our debt : thus, " mercy and truth meet
together, and righteousness and peace kiss each
other :" yea, by this means, " God is faithful and just,
(not to condemn us, but) to forgive us our sins, and
to cleanse us from all unrighteousness."
Nor is it in this view only that Jesus Christ pro
cures our salvation : He has taken upon him the
office of an advocate, which he is ever executing in
heaven : " He ever lives," says the Apostle, " to make
intercession for us." He pleads our cause with the
Father : he urges his own merits on our behalf: like
the high-priest of old, he presents blood, yea, his
own blood, before the mercy-seat, and fills the most
holy-place with the incense of his own intercession.
Thus does he continually prevail for us ; and we, for
his sake, are loaded with all spiritual and eternal
benefits.
That we obtain mercies thus, by virtue of his
death and intercession, is evident also from other
Scriptures ; the Apostle says, that we have redemp
tion through Christ s blood ; and our Lord says, " I
106 TITUS, III. 47. [2264.
will pray the Father, and he shall send you another
Comforter :" so that, while we trace back our redemp
tion to the Father s love, we ascribe it also to the
mediation of the Son.
The third Person in the ever-blessed Trinity also
bears his part in this glorious work : we shall proceed
therefore to set before you,
III. The efficient cause of our redemption
As our salvation is not procured by our own merit,
so neither is it effected by our own power : the text
informs us, that we are " saved by the washing of
regeneration and renewing of the Holv Ghost."
9
The washing of regeneration may here refer to the
rite of baptism, whereby we are introduced into the
visible Church ; and the renewing of the Holy Ghost,
to the internal change by which we are made real
members of Christ s body ; or, they may both mean
the same thing, the latter being explanatory of the
former; and this I rather suppose to be the true
meaning, because they are both put in opposition to
the works of righteousness done by us : but, which
ever it be, the Holy Ghost is here declared to be the
only efficient cause of our salvation. It is He who
regenerates us, aad makes us partakers of the Divine
nature : we are of ourselves dead, and therefore
cannot restore ourselves to life : we have only
an earthly and carnal nature, and therefore cannot
perform the operations of an heavenly and spiritual
nature : this is effected only by " the washing of re
generation, and renewing of the Holy Ghost." We
cannot of ourselves secure an interest in Christ, or
discern the excellency of those things which he has
purchased for us by his blood. We are told, that
" the natural man receiveth not the things of the
Spirit of God, nor can know them, because they are
spiritually discerned :". It is the Spirit s office to
reveal them to us. Our Lord says, " I will send you
the Holy Ghost, and he shall take of mine, and shall
shew it unto you." So neither can we feel the kind
ness and love of God the Father, unless it be shed
2264.1 WORK OF THE TRINITY IN REDEMPTION. 107
abroad in our hearts by the Holy Ghost given unto
us. Thus we shall remain ignorant of the Father s
love, and uninterested in the mediation of the Son ;
yea, we shall continue dead in trespasses and sins, if
the Holy Ghost do not work effectually in us. Not
withstanding all that the Father and the Son have
done for us, we must eternally perish, if we be not
renewed and sanctified by the influences of the
Blessed Spirit. No resolutions or endeavours of our
own will effect the work : nothing less than a divine
power is sufficient for it : we must therefore expe
rience the agency of the Holy Ghost on our own
hearts, or remain for ever destitute of the salvation
provided for us.
Under the law, whatever good appeared in the
saints of God, was wrought in them by the Holy
Spirit. But they received the Spirit in so small a
measure, in comparison of what is vouchsafed to us
under the Christian dispensation, that He can scarcely
be said to have been given at all till after our Lord s
ascension. The Evangelist says, that " the Holy
Ghost was not yet given, because that Jesus was not
yet glorified :" but from the time of that first effusion
of the Holy Ghost, even to this present day, the Holy
Ghost has been poured out abundantly, or richly, as
the original word means, upon the Christian Church :
so that not a few only may expect to feel his in
fluences, but all ; even all that will ask for them in
Jesus name.
IV. We come now, in the last place, to speak of
the final cause of our redemption
The final cause is the end ; and, after having seen
how the Sacred Three are engaged, we are naturally
led to inquire, What is the end proposed ? What is
it which these Divine Persons intend to accomplish ?
The text furnishes us with a full and sufficient answer.
It tells us, that the final cause for which such wonder
ful provision has been made, is, that man may be saved ;
or, in the express words of the text, " that, being
justified by faith, we may be made heirs according to
108 TITUS, III. 47. [2264.
the hope of eternal life." The justification of sinful
man was a concern so dear to God, that he gave his
only-begotten Son in order to effect it ; and so pre
cious were our souls in the sight of Christ, that he
willingly laid down his life for them. The Holy
Spirit also cheerfully undertook his part in the
economy of redemption. But it was a free justifi
cation, i.e. a justification by mere grace, that each
Person of the Trinity had in view ; they would cut
off most effectually all boasting on the part of man,
and reserve the whole glory to God alone. They
have therefore freely offered it from first to last.
The Father freely provided, the Son freely executed,
and the Spirit freely applies, that salvation. Nor is
it merely our justification, but our glorification also,
which has been provided for. The Scriptures pro
mise us eternal life, and encourage us to hope for it.
They set it forth as an inheritance to which we are
constituted heirs : and that, as heirs, we may in due
time take possession of it, was the united design of
the Three Persons in the Godhead. How astonishing
that such an end should ever be proposed, and that
such wonderful things should ever be done for the
accomplishment of it ! Well may we admire the
kindness and love of God ! well may we stand
amazed at the condescension and compassion of the
Son ! and well may we burst forth into praises and
thanksgivings for the grace and goodness of the
Blessed Spirit ! and indeed, " if we can hold our
peace, surely the very stones will cry out against us."
We shall now CONCLUDE with a few inferences from
what has been said. And,
1. We may see how secure is the salvation of
every believer
The Three Persons in the Trinity are engaged to
each other, as well as unto us. The Father gave his
elect to Christ, on condition that he would make
his soul an offering for them : and Christ laid down
his life, on condition that the Spirit might be sent
down into their hearts, to make them meet for his
2264.] WORK OF THE TRINITY IN REDEMPTION. 109
glory. Now we are sure that Christ died for those
who were given to him ; and that the Holy Ghost
will renew and sanctify those for whom Christ died.
The only question that can arise is this ; Has the
Father loved me, and has Christ died for me ? To
this I answer, We cannot look into the book of God s
decrees, and therefore we can only judge by what is
already manifest. Are we regenerated and renewed
by the Holy Ghost ? if we are, we may be sure that
whatever is needful shall be done for us. All that is
required of us is, to wait upon God for fresh supplies
of his Spirit ; and to yield ourselves to the govern
ment of that Divine Agent. We then need not fear
either men or devils : for none shall pluck us out
of the Redeemer s hands ; nor shall we have any
temptation without a way to escape, that we may be
able to bear it. If, however, we have not yet an
evidence that we are regenerate, we must not hastily
conclude that there is no salvation for us ; for all
the elect of God were once unregenerate, but in due
time were begotten by the Spirit to a lively hope :
so that we must still go to God for the gift of his
Spirit, and for an interest in Christ : nor will he
refuse the petition of any who call upon him in
sincerity and truth. But if we have a good hope
that we have believed in Christ, then let us rejoice
in our security ; for, Has the Father shewn such
proofs of his eternal love in vain ? Has the Son laid
down his life for nought ? Has the Spirit under
taken such a work, without ability to accomplish it ?
And is the salvation of our souls the grand end
which each of these Divine Persons has had in view,
and shall we at last be left to perish ? Be of good
courage, brethren ! and rest persuaded, with the
Apostle of old, that " none shall separate us from
the love of God which is in Christ Jesus our Lord."
2. We may see from hence, how great must be the
condemnation of those who continue in unbelief
If we reflect a moment upon the most astonishing
provision which is made for us in the Gospel, and
110 TITUS, III. 47. [2264.
the dignity of the Persons concerned for our welfare,
we cannot but exclaim with the Apostle, " How shall
we escape if we neglect so great salvation ?" Surely,
to despise the kindness and love of God our Father,
will greatly aggravate our guilt : to trample on the
blood of a dying Saviour, will add tenfold malignity
to all our other sins : and to do despite to the Spirit
of grace, will render our state hopeless, and incon
ceivably dreadful. Yet such is the state of all who
reject the offers of the Gospel. As for the heathen,
I had almost said, they are innocent in comparison of
those who live and die unregenerate in a Christian
land. O, my brethren, beware how you bring such
aggravated condemnation upon your own souls !
St. Paul expressly cautions you respecting this : he
says, " He that despised Moses s law died without
mercy: of how much sorer punishment, think ye,
shall he be thought worthy, who hath trodden under
foot the Son of God, and hath counted the blood of
the covenant an unholy thing, and hath done despite
to the Spirit of grace?" Beware, therefore, lest ye
lose this day of grace, and, like the foolish virgins,
be shut out from the marriage-supper. Blessed be
God, there are none excluded from the Gospel offer:
we are commanded to preach it to every creature ;
and to assure you, that, if you will return to God,
there is a way of access opened for you, and that
you may at this instant come to him through the
Son, and by the Spirit. If therefore you now desire
mercy, beg the Holy Spirit to guide you unto Christ;
and entreat the Lord Jesus Christ to introduce you
to the Father. Nor need you doubt for one moment
but that in this way you shall be partakers of ever
lasting salvation : though you are now dead, and
doomed to everlasting death, you shall have spiritual
and eternal life : though you are now hopeless, you
shall be begotten to a lively hope : and though you
are now strangers and foreigners, you shall be heirs
of God, and joint-heirs with Christ.
Lastly ; we see what obligations lie upon every
professor of religion to abound in good works. The
2264. J WORK OF THE TRINITY IN REDEMPTION. Ill
Apostle, in the words immediately following the text,
says, " This is a faithful saying, and these things I
will that thou affirm constantly, that (N. B. to the
end that } they who have believed in God might be
careful to maintain good works." Now these words
are frequently understood as an exhortation to preach
about good works ; but it is not so : it is an exhorta
tion to preach the very doctrines that I have now
set before you ; and to preach them to the end that
believers may be careful to maintain good works.
And indeed it is impossible to conceive stronger
motives to a holy life than may be deduced from
hence. Did the Father set his love upon us from
all eternity, and choose us that we might be a holy
people unto himself; and shall we do that which his
soul hateth ? Shall we continue in sin, that grace
may abound ? Again : Did Christ undertake to be
come our surety ; and did he actually die for us, in
order to redeem us from all iniquity, and to purify
us unto himself a peculiar people, zealous of good
works; and shall we take occasion from his death to
rest secure in our wickedness ? Shall we thus make
the Holy One of God a minister of sin ? Again : Did
the Holy Spirit engage to renew and sanctify us,
and shall we resist all his motions, till we have
altogether quenched them ? Shall we not rather
comply with his solicitations, and cherish his sacred
influences ? And, once more : Have the blessed
Trinity done so much, on purpose to make us heirs
of eternal glory ; and shall we to the utmost of our
power thwart the Divine counsels, and reject the
proffered mercies ? O no ! let us rather feel the
obligations that are laid upon us : let us say with
the Psalmist, What shall I render to the Lord for
all the benefits he hath done unto me ? and let us
endeavour to abound in good works, not that we
may be saved by them, but that we may please Him
who hath called us unto his kingdom and glory.
TITUS, in. 8. [2265.
MMCCLXV.
THE TRUE WAY OF PROMOTING GOOD WORKS.
Tit. iii. 8. This is a faithful saying) and these things I will that
thou affirm constantly, that they which have believed in God
might be careful to maintain good works. These things are
good and profitable unto men.
ONE of the principal ends of a Christian ministry
is, to stem the torrent of iniquity, and to meliorate
the moral habits of mankind. If this be not attained,
nothing is done to any good purpose. The mys
teries which may be opened might as well be con
cealed : the arguments which may be urged might as
well be suppressed. No glory can be brought to
God, no benefit be secured to man, but through a
moral change wrought upon the hearts and lives of
men. In this, all are agreed. Even the profane,
who neither regard nor practise one moral duty, will
acknowledge this.
But then a question arises ; How shall this end
be obtained? Upon this question there will be a
great diversity of sentiment. The general answer
would be, Preach upon good works ; inculcate the
value and importance of them : trouble the people as
little as possible about the doctrines and mysteries of
religion ; and labour principally, if not exclusively,
to establish good morality. Unhappily for this land,
this sentiment has in past times been too generally
adopted. There may be some indeed (we trust they
are very few), who run to a contrary extreme, and
dwell upon doctrines to the utter exclusion of good
works : but a very great part of the Christian world
imagine, that the inculcating of Christian principles is
of but little use in the production of morals : and
hence it is that the peculiar doctrines of our religion
have so small a share in our public ministrations.
Many will even quote the words of our text as sanc
tioning this practice, and as enjoining ministers to
dwell principally upon the subject of good works.
But the text, properly understood, has a directly
2265. ~] TRUE WAY OF PROMOTING GOOD WORKS. 113
opposite aspect : it is an express injunction to Titus
to bring forward continually the leading doctrines of
our religion, in order to* lead men to the practice of
its duties.
Following his instructions, we propose to shew,
I. What subjects a Christian minister ought chiefly
to insist upon
The things which St. Paul " willed us constantly
to affirm," are those which are specified in the fore
going context : they are,
1. The extreme degeneracy of our nature
[What St. Paul speaks of himself and of all the other
Apostles in their unregenerate state, is equally true of us b :
whether we look around us, or within us, we shall see that the
representation is just. The foregoing part of it characterizes
us at all times : the latter, whenever suitable opportunities are
afforded us for displaying the feelings of our minds. The evil
principles are within us, whether exercised or not : they may
sleep, and thereby escape notice ; but they are easily roused,
and ready to act the very moment that an occasion arises to
call them forth.
Now men like to have these humiliating representations
kept out of sight : they love to hear flattering accounts of their
own praise-worthy conduct and amiable dispositions. But we
must declare to them what God has declared to us ; and what
we know by bitter experience to be true. If we neglect to
shew them these things, how can we hope that they should
ever be brought to repentance ? If they know not the depth
of their own depravity, they can never be duly humbled for it,
and consequently can never receive aright the consoling doc
trines of the Gospel.
On these things then we must insist ; and respecting the
truth of these things we must " constantly affirm."]
2. The means which God has used for our re
covery-
fin the fulness of his heart St. Paul expatiates upon the
wonders of redeeming love . He traces all to the free, the
rich, the boundless mercy of Jehovah ; who, in execution of his
eternal counsels, has, for Christ s sake, poured out his Spirit
upon man, in order to renew his nature, and to fit him for
glory. In short, he traces the salvation of man to three united
causes ; the Father s love, the Son s merits, and the Spirit s
influence.
a 7rn, to the end that. h ver. 3. c vcr. 4 7.
VOL. MX. I
114 TITUS, III. 8. [2265.
One would suppose that these subjects should be the most
welcome of all that can be presented to our view. But this
is not the case : for, however great the encouragement that is
derived from them, they all have an humiliating tendency :
they shew us the depth of our misery, that called for such a
remedy : they constrain us to acknowledge our obligations to
the grace and mercy of God, and our entire dependence on the
merits of his Son, and the influences of his Spirit. On these
accounts men would rather be amused with moral essays, than
instructed in these mysterious truths.
But we must " affirm these things ;" we must affirm them
" constantly ;" for they are " faithful sayings," and truths in
which our everlasting welfare depends. To make these known,
and understood, and felt, should be the great object of all our
labours.]
That we may not be thought to lay too great a
stress on these subjects, we shall shew,
II. Why they deserve so great a portion of our
attention
The Apostle assigns reasons the most satisfactory
imaginable :
1. They are the appointed means of promoting
good works
[It is a lamentable but undoubted fact, that where morals
only are insisted on, or where the foregoing doctrines are but
occasionally stated, the great mass of the people are ignorant
of the fundamental truths of our religion, and their morals
rarely experience any visible or important change. Nor can
we wonder at this, if only we consider, that God has appointed
other means for the reformation of mankind ; and that the
means he has appointed, are alone suited to produce the end.
Is it asked, Whence the stating of Christian doctrines
should work so powerfully, while the pressing home of moral
duties fails to produce any such effects? we answer, That God
will bless the means which are of his own appointment, when
he will not prosper those which are substituted in their place ;
and, that there is in the doctrines before stated a natural and
proper tendency to produce a change both of heart and life.
Suppose a person truly to receive what God has declared
respecting the extreme degeneracy of our nature ; can he fail
of being humbled in the dust? Can he do otherwise than stand
amazed at the forbearance of God towards him? Can he re
frain from saying, O that I could serve my God with as much
zeal and diligence as ever I exerted in violating his commands ?
Suppose him then to receive all the glorious truths relative to
22C5.1 TRUE WAY OF PROMOTING GOOD WORKS. 115
the way of salvation; will he not be filled with admiring and
adoring thoughts of God s mercy? Will not " the grace of
Christ," and " the love of the Spirit," constrain him to cry out,
" What shall I render to the Lord for all the benefits that he
hath done unto me?" Yes; let him only be penetrated with
a sense of what God has done for his recovery, and he will
not only " be careful to maintain," but studious to excel 6 - in,
good works : he will not be contented to conform to the world s
standard of morality, but will seek to become pure as God is
pure, and " holy as God is holy."]
2. They " are good and profitable unto men"-
[This expression of the Apostle may be understood either
of the doctrines of Christianity, or of the good works produced
by them, or (which we rather prefer) of both together.
Who must not acknowledge the excellence and utility of the
doctrines? We confidently ask, What has reformed the world,
as far as any change has taken place in its habits? Have the
dogmas of philosophers produced this effect; or has it been
wrought by the influence of Christianity? Let any one con
template the change that took place upon the converts on the
day of Pentecost; let him see the odoriferous myrtle starting
up in the place of the noxious brier, and say whether these
doctrines be not " good and profitable unto men ?" Or let the
appeal be made to living Christians: are there not many that
must say, Before I heard those doctrines I was altogether
earthly, sensual, and devilish; but from the moment that 1
received them into my heart, I have experienced a total
change of character : my spirit and temper have been wonder
fully improved ; my desires and pursuits have been altogether
altered; I am become quite a new creature: now also my
peace flows down like a river; death has been disarmed of
its sting, and I look forward to the eternal state with un
speakable delight?
That the good ivorks which are produced by these doctrines
are also beneficial, we gladly affirm. As for the works that
are unconnected with these doctrines, they are neither good
nor profitable unto men ; because they are essentially defective
both in their principle and end : but the works that flow from
them are both " good and profitable :" they are truly " good,"
because they proceed from love to God, and from an unfeigned
desire to promote his glory; and they are " profitable," because
they are evidences to us of our own sincerity ; they bring peace
and joy into the soul e ; they advance our meetness for heaven;
and they increase that eternal weight of glory which shall be
given us in exact proportion to the number and quality of our
works f . Let not any one imagine, that, by dwelling on the
d irpoiterraaOai. c Isai. xxxii. 17. f 2 Cor. v. 10.
I 2
11G TITUS, III. 8. [2265.
principles of religion, we mean to disparage its fruits: no:
only let the fruits proceed from love to God, and a desire to
promote his glory, and they cannot be spoken of too highly :
the smallest service performed in such a way, shall in no wise-
lose its reward.]
Hoping that the giving to the doctrines of Chris
tianity a considerable share of our attention is
vindicated to your satisfaction, we conclude with
two words of ADVICE :
1. Meditate much and deeply on the fundamental
principles of our religion
[If it be the duty of ministers constantly to set before you
the leading truths of Christianity, it must doubtless be your
duty constantly, as it were, to revolve them in your minds.
It is on them that you are to found your hopes : from them,
you are to derive your motives and encouragements : through
them, you will receive strength for the performance of all your
duties. It is by them that you are to be brought to believe
in God, and, " having believed in God" to be made careful
and diligent in all good works. Let them therefore be your
meditation day and night, and you shall find them " sweeter
than honey, or the honeycomb," and " dearer than thousands
of gold and silver."
2. Display the influence of those principles in your
life and conversation
[If you dishonour your profession, the ungodly world will
take occasion from your actions to vilify your principles, and
to represent your misconduct as the natural effect of our
preaching. If they would argue so in their own case, they
would do well : for their disregard of all the higher duties of
religion does indeed arise from their contempt of its doctrines.
But the experience of the primitive saints, and of thousands
that are yet alive, sufficiently refutes the idea of our principles
tending to licentiousness. However, be careful that you do
not give to your adversaries any occasion for such reflections.
Shew them, that the doctrines you profess, are " doctrines
according to godliness." The light of holiness will do more
than ten thousand arguments to stop the mouths of gainsayers,
and to recommend the Gospel to their acceptance. " Shew
them therefore your faith by your works ;" and constrain them
to acknowledge, that you by your principles are enabled to
attain a height of holiness, which they shall in vain attempt to
emulate.]
PHILEMON.
MMCCLXVI.
HENEVOLENCE ENCOURAGED.
Philem. 7. We have yreat joy and consolation in thy love,
because the bowels of the saints are refreshed by thee, brother.
IN no epistle that was ever written was contained,
I apprehend, a greater measure of address and skill
than in this. The Apostle had a deep knowledge of
the human heart, and an exquisite sensibility within
his own bosom ; so that, whilst speaking with the
utmost simplicity of mind, he touched the feelings of
his friend with a delicacy that no rules of art could
ever have supplied. It is thought by many, that to
express approbation of a person when soliciting a
favour, is to flatter, to cajole, to bribe him ; and that
to praise him to his face, under any circumstances,
is unworthy adulation. That the offering of praise
in an extravagant way is inexpedient and disgusting,
I readily acknowledge : but to applaud what is good
in a man, in order to encourage him in the prosecu
tion of his way, is nothing more than what equity
demands, and what a knowledge of the human heart
will fully approve. Accordingly, we find that the
Apostle Paul was ever ready, in all his epistles, to
commend the virtues of his converts, as far as the
occasion called for such acknowledgments, and truth
would sanction them. To the Christians at Rome
he says, " I am persuaded of you, my brethren, that
118 PHILEMON, 7. [2266.
ye are full of goodness, filled with all knowledge, able
also to admonish one another a ." To those at Corinth
he writes, " I thank my God always on your behalf,
for the grace of God which is given you by Jesus
Christ ; that in every thing ye are enriched by him,
in all utterance, and in all knowledge ; even as the
testimony of Christ was confirmed in you : so that
ye come behind in no gift, waiting for the coming of
our Lord Jesus Christ V In like manner, to the
Thessalonians he says, " We give thanks to God
always for you all, making mention of you in our
prayers, remembering without ceasing your work of
faith, and labour of love, and patience of hope in our
Lord Jesus Christ ." It is in the same strain that
he addresses " his beloved fellow-labourer," Phile
mon, in the words before us ; which will naturally
lead me to shew you,
I. The proper office of love
Love ought to be exercised towards every child of
man ; yea, even to our enemies : but it is due in a
more especial manner to " the saints ;" as St. Paul
has said : " As we have opportunity, let us do good
unto all men ; especially unto them that are of the
household of faith 1 ." Nor is this preference to be
shewn upon any party-principle : it is founded upon
strong, substantial grounds : it is actually due to
them ;
1. Because they are more dear to God than
others
[From all eternity were they " chosen of God," and
" predestinated to the adoption of children by Jesus Christ
unto himself, according to the good pleasure of his will, to
the praise of the glory of his grace 6 ." In due season he calls
them by his grace f , and, " by the incorruptible seed of his
word 8 ," " begets them again unto a lively hope 1 :" so that
they are sons, and consequently " heirs of God, and joint-heirs
with Christ 1 ." Shall not this, then, give them a priority in our
esteem? When brought into such a state as this, shall they
a Rom. xv. 14. b 1 Cor. i. 4 7. c 1 Thess. i. 2, 3.
d Gal. vi. 10. e Eph. i. 4 6. f Rom. viii. 30.
e I Pet. i. 23. h 1 Pet. i. 3. * Rom. viii. 16, 17.
2266.] BENEVOLENCE ENCOURAGED. 119
be regarded by us at no higher rate than the enemies of God,
and the children of the wicked one? Assuredly not: " if we
love Him that begat, we ought, in a pre-eminent degree, to
love those who are begotten of himV]
2. Because the Lord Jesus Christ is more deeply
interested in them
[They have sought through him the remission of their
sins : to him alone they look, as their only hope. On his
word they rely: in the fountain of his blood they have washed:
in his righteousness they are clothed : they habitually live by
faith upon him, and receive their all out of his fulness. They
are, in fact, the members of his body 1 : yea, surprising as it
must appear, " they are one spirit with him 1 "." And does
the Lord Jesus Christ so identify himself with them ? does he
even say, that " what we do to the least of his brethren, we
do it unto him?" and shall we place them on a level with
others who have no relation to him ? It were quite absurd to
imagine, that others, who stand in no such relation to him,
should be placed on a level with them : it cannot, it must
not be.]
3. Because they are more nearly related to our
selves
[In a natural sense, we are all children of one common
parent; but in a spiritual sense, there is a very wide difference
between us and others : others are still " strangers and
foreigners; but we (supposing, I mean, that we have been
truly converted to Christ) are fellow-citizens with the saints,
and of the household of God n ." Yea, being all " one body
in Christ, we all are members one of another ." Let any one
then judge: has the eye or ear no claim upon the hand or
foot ? Does not Nature herself teach us, that " the members
of the same body should all have the same care one for
another 1 ?" and that, whatever attention we shew to others,
our highest regards are due to these ?]
4. Because they are themselves of superior worth
[God himself has said, and therefore we may say it
without vanity, " The righteous is more excellent than his
neighbourV He is " a partaker of the Divine nature r ."
The Holy Ghost himself dwelleth in him: yea, " the Father
and the Lord Jesus Christ come to him, and make their abode
with him 5 ." They are altogether the Lord s his property,
k 1 John v. 1. Eph. v. 30. m 1 Cor. vi. 17.
Eph. ii. 19. o 1 Cor. xii. 12, 20, 27.
i 1 Cor. xii. 25. i Prov. xii. 20 . T 2 Pet. i. 4.
K John xiv. 23.
120 PHILEMON, 7. [2266.
his people. Their faculties and powers, whether of mind or
body, are devoted to his service. They live but to advance
his glory in the world : and with a view to their welfare does
God himself govern and direct the world . So highly are
they esteemed in heaven, that the very angels account it an
honour to be their servants 11 ? Is there not then a pre
eminent regard due to them from us? There is: and we
should shew it in all our conduct towards them. We should
be particularly careful to supply their wants ; to supply them,
too, in such a way, as not only to relieve their bodies, but to
" refresh their souls" Our tender feelings towards them, our
affectionate expressions, our sympathizing tears, should shew
them that we feel an identity of interest with them ; and that
we are God s messengers, sent expressly for the relief and
comfort of their souls.]
I well know that this kind of love will, to many,
appear partial and confined : but it is such as God
approves : and in proof that it is so, I will point out,
II. Its excellence, when so employed
To prevent misapprehension, let me again say,
that the exercise of love is not to be confined to the
saints, but only to be maintained towards them in
a superior degree. A love of benevolence and bene
ficence is due to all : a love of complacency is due
to the saints alone : and towards them it should be
exercised to such an extent, that we should be will
ing even to " lay down our lives for them*." How
estimable this divine principle was in the judgment of
St. Paul, may be seen from the manner in which he
speaks of it : "I have great joy and consolation in
thy love ; because the bowels of the saints are re
freshed by thee, brother." He evidently had a
high idea of its excellency. And on what grounds ?
Because he felt,
1. How pre-eminently God was honoured by it-
fit was so exercised in obedience to an express command
of God : so that God s care for the saints was displayed in it.
Besides, it bore upon it the very stamp and character of God,
who " manifests himself to his saints as he does not unto the
world* ." Hence it necessarily led the saints to behold God s
1 Matt. xxiv. 22. " lleb. i. 14.
x 1 John iii. 10. > John xiv. 21, 22.
BENEVOLENCE ENCOURAGED. 121
hand, and to taste his love, in every mercy they received ; and,
consequently, it stirred them up to glorify him, as the true
source of all their blessings. This is spoken of by the Apostle
as a very distinguished excellence of this love, that " it not
only supplies the want of the saints (which is, in comparison,
a very trifling consideration), but that it causeth thanksgiving
to God; whilst by the experience of it many are made to
glorify God for the grace so exercised, and " for the subjection
which persons under its influence manifest to the Gospel of
Christ 2 ."]
2. How greatly the Gospel also was recommended
and adorned
[This love is the fruit of the Gospel, and of the Gospel
alone. Not an atom of it is found in the whole world, except
as it is produced by the Gospel of Christ. There may be
generosity and humanity exercised on natural and carnal prin
ciples: but love to the saints as saints, for Christ s sake, and a
special endeavour to relieve Christ himself in them, are feelings
to which an unconverted man is an utter stranger. In truth, it
is from the Gospel that all the great works of benevolence
chiefly flow. Look at Bible-societies, Mission-societies, Bene-
volcMit-societies, and all which have religion for their end,
and you will find them all set on foot by persons professing
the Gospel of Christ. I say not but that other persons may
be brought in to contribute to their support: but I do say,
that they almost universally originate with the followers of
Christ: and it is a fact, that in one single church where the
Gospel is preached in simplicity, more societies of this kind
are established and upheld, than in a dozen, I had almost
said an hundred, other parishes of equal population, and equal
wealth?" In fact, what is the Gospel, but faith working by
love?" When, therefore, its real tendency is thus strongly
marked, it cannot but rejoice every soul, that either tastes
the sweetness of the Gospel, or desires its advancement in
the world.]
3. What extensive benefits accrued to it from the
Church
[Though, as we have said, the bent-fit of individual saints
is a small matter in comparison of the honour that accrues to
God ; yet, if viewed in its full extent, it is of no light moment.
We have spoken of love as being exercised in a way to refresh
the souls of the saints. And let me ask, whether, if at any
time we have visited a person in deep affliction, and mingled
our tears with his, and laboured with tender and self-denying
* _> Cur. i.\. 1-2, l;5.
122 PHILEMON, 7. [2266.
services for his good, we have not seen, as it were, a load
taken off his mind, and his sorrow turned into joy? Have
not persons so comforted looked up to God with grateful
adoration for the blessings bestowed ? Have not their friends
and attendants, too, been often filled with admiration of the
persons manifesting these dispositions; and been constrained
to cry out, " Behold, how these Christians love one another!"
There is no knowing where the benefit arising from these
efforts stops, or to how many one single exercise of love may
reach. In this view, then, this blessed principle commends
itself to us, and should fill with joy and comfort every one who
beholds it in active operation.]
4. What an evidence it gave of substantial piety in
him who possessed it
[Almsgiving affords no criterion for piety; nor do the
common offices of love. But love to the saints for Christ s sake,
is both to the person himself, and to all who behold him, a
decided evidence that he is born of God. To himself, I say,
it is an evidence : for it is said, " We know that we have
passed from death unto life, because we love the brethren a ."
And again, " Let us not love in word or in tongue, but in
deed and in truth: and hereby we know that we are of the
truth, and shall assure our hearts before him b ." Nor is it a
less clear evidence to others : for our Lord has said, " By this
shall all men know that ye are my disciples, if ye have love
one to another ." Say then, was there not occasion for joy in
the Apostle s mind, when the piety of his friend stood so con
fessed, that it was impossible for any one to entertain a doubt
of it ? Yes : and wherever we behold similar fruits of faith,
we do, and will, rejoice.]
Let me now IMPROVE the subject,
1. In a way of thankful acknowledgment
[I bless God that the commendation given to Philemon
is justly applicable to many of you : to you especially, who are
engaged in visiting the sick, instructing the ignorant, com
forting the afflicted, and relieving the necessitous. I can bear
witness that your efforts have been crowned with success, not
only in refreshing the bowels of the saints, but in awakening
also and saving the souls of sinners d . Yes, brother; yes,
sister; I have much joy and consolation in the grace exer
cised by thee, and in the good effected by thee. May God
recompense it into thy bosom an hundred-fold ! To you, also,
a 1 John iii. 14. b 1 John iii. 18, 19. c John xiii. 35.
d This is adapted to a Visiting or Benevolent Society. Of course,
this part of the subject must be made to suit the particular occasion.
TIIE EFFICACY OF THE GOSPEL. 123
who have contributed to aid the society with your funds, an
acknowledgment is justly due: and I trust that your liberality
on the present occasion will afford me fresh ground for joy
and gratitude. Yet, I must not let my gratitude terminate
altogether on you; but must rather view God himself in you;
and give glory to Him, " from whom alone cometh every good
and perfect gift. "]
2. In a way of affectionate exhortation
[Let none of you rest in any attainment. The Apostle
commended his Thessalonian converts, because " their faith
and love grew exceedingly 6 ." Let me have similar ground of
joy in you. You have received of us how you ought to walk
and to please God, and have " made your profiting to appear:"
but " we beseech you, brethren, to abound more and more 1 ."
Endeavour to honour God more ; to adorn the Gospel more ;
to diffuse richer benefits among the saints ; and to give more
abundant evidence of your piety to all around you. So shall
you be approved of your God, both now and in the eternal
world: for " he is not unrighteous to forget your work and
labour of love, which ye have shewed towards his name, in
that ye have ministered unto the saints, and do minister.
And we desire that every one of you do shew the same dili
gence to the full assurance of hope unto the end g ."]
e 2Thess. i. 3, 4. f 1 Thess. iv. 1, * Heb. vi. 10, 11.
MMCCLXVII.
THE EFFICACY OF TIIE GOSPEL.
Philem. 10, 11. / beseech thee for my son Onesimus, whom
I have begotten in my bonds: if Inch in time past ivas to thee
unprofitable, but now profitable to thee and to me.
THE inspired volume certainly differs in many
respects from what we might have expected. We
should have supposed, that it would contain only
such things as could not be known except by reve
lation. But, behold, here is a letter, written to a
single individual, on a subject which might occur at
any time or place ; a letter, containing no particular
point of doctrine, but simply requesting a master to
receive with kindness an offending, but repentant,
slave. It should seem strange, I say, that such an
epistle should be dictated by inspiration, and be
124 PHILEMON, 10, 11. [2267.
preserved for the edification of the Church to the end
of time. But so it is : and an attentive consideration
of its contents will soon convince us, that it is worthy
of its Divine Author. We must never forget, that
the Word of God is intended to regulate our spirit
and conduct in every situation and relation of life :
and, in this view, the epistle before us possesses a
transcendent excellency : for, though it does not
state particularly any of the doctrines of the Gospel,
it does shew us in a very impressive manner,
I. The spirit which it breathes, where its influence is
complete
" I beseech thee for my son Onesimus, whom I
have begotten in my bonds." Let us here mark,
1. The interest which the Apostle took in the wel
fare of Onesimus
[Onesimus was a slave belonging to Philemon, who was a
person of eminence, perhaps a minister in the Church at Co-
losse a . He had fled from his master, having, it should seem,
first robbed him ; and had come, many hundred miles off, to
Rome ; where he conceived he should be perfectly out of the
reach of his master s inquiries. It happened that at that time
Paul was a prisoner at Rome ; yet, though a prisoner, was
permitted to see, and to instruct, all who came to him. One
simus, probably from curiosity, went to see and hear this
famous servant of Christ; and, through the special grace of
God, was converted under his ministry. He soon made him
self known to Paul ; and, approving himself a sincere convert
to the faith of Christ, ingratiated himself into the favour of the
Apostle, who received and loved him as a son. In truth, he
was now, in a spiritual sense, his son ; since, by the ministry
of the Word, the Apostle, as it is expressed, had " begotten
him in his bonds." The Apostle now desired to restore him to
the favour and protection of that master whom he had so greatly
injured: and for that end he wrote this epistle to Philemon,
and sent it by the hands of Onesimus himself: for he judged,
that no man can be a true penitent without making restitution
to all whom he has wronged, and asking pardon of all whom
in any great degree he has offended. He judged this to be
necessary, as well for the peace and comfort of Onesimus, as
for the honour of God and his Gospel : and therefore, notwith
standing the loss of his kind attentions would be severely felt
a ver. 1,2.
2267.] THE EFFICACY OF THE GOSPEL. 15
by the Apostle, he would on no account retain him at Rome,
but sent him back to his master, Philemon, at Colosse.]
2. The exquisite delicacy with which he pleaded
his cause-
fin point of delicacy of feeling and sentiment, this epistle
has not perhaps its equal in the world. Some of its leading
features we will proceed to notice.
The Apostle s object was, so to break the matter to Phile
mon, as not to shock his feelings ; and so plead the cause of
Onesimus, as to procure for him a favourable reception. Hence
arose a necessity for touching every point with tenderness and
delicacy; which the Apostle proceeded to do, not by rules of
art, (though the most consummate wisdom could not have
devised anv plan more appropriate than that which is here
pursued,) but by the simple dictates of love.
He begins with acknowledging Philemon s eminence both in
faith and love ; and with declaring, what exquisite joy he felt,
both in the accounts which he had heard of him, and in re
membering him before God in his daily supplications 3 . This
had a tendency to disarm Philemon, if he felt any bitter re
sentment against Onesimus : for he could not well indulge
hatred, when he himself experienced so much love.
The Apostle then proceeds, in the language of meek entreaty,
to request Philemon s pardon in behalf of this returning slave.
lie reminds Philemon, that, as he himself, no less than Onesi
mus, had received the truth by means of his ministry, he might
well assume the authority of a father, and require, rather than
request, the performance of so plain a duty: but he chose
rather to entreat as a favour, as a favour to him who was now
" grown old" in the service of his Lord, and was " a prisoner
too for the truth s sake," that he would be reconciled to One
simus, whom the Apostle himself regarded as a son c . How
could such a request as this, a request from such a person,
under such circumstances, be refused ? Methinks, it was not
possible for Philemon, however indignant against Onesimus, to
ivject a petition offered by his own spiritual father, in such
terms as these.
He goes on to remind Philemon, that Onesimus, who had
hitherto but ill deserved that name d , since he had been so
unprofitable, would henceforth act a more worthy part, and be
indeed profitable, in whatever capacity he should be employed.
This consideration would not be without its influence; more
especially as the Apostle speaks of himself as having been
b ver. 4 7. c ver. 8 10.
d Onesimus means profitable : and it is in reference to the import
of his name that the Apostle speaks.
120 PHILEMON, 10, 11. [2267.
materially benefited by the services of Onesimus, as Philemon
himself would in all probability be in future 6 .
He then suggests a thought, which must of necessity produce
a great effect upon Philemon s mind. Philemon, being himself
an eminent servant of Christ, could not but know that God
has formed his purposes from all eternity ; and that, if any be
converted to the faith of Christ, it is in consequence of God s
electing love, who has ordained the time, the means, the
manner, and every thing respecting his conversion, from all
eternity. Now, says Paul, who can tell ? Perhaps all that
Onesimus did, and whereby he so justly provoked thy displea
sure, was, in the counsel of God, ordained to be the means
whereby lie should be converted to the faith of Christ ; and,
though not in his own intention, yet in the intention of an
unerring God, " he therefore departed for a season, that thou
mightest receive him for ever, not now a servant, but above a
servant, a brother beloved f ?" This would in no respect ex
cuse the wickedness of Onesimus, any more than God s inten
tion to redeem the world would excuse the murderers of the
Lord Jesus. Onesimus was a free agent in all that he did :
but perhaps God had seen fit to leave him to the wickedness
of his own heart, in order that he might thus be brought under
the ministry of Paul, and have the grace of God the more
abundantly magnified in his conversion, and in the whole of
his future life. How effectually would such a thought as this
engage a pious mind, like that of Philemon s, to co-operate
with God, and to advance to the uttermost the purposes of his
grace !
Lest the recollection of the losses sustained by means of
Onesimus should rankle in Philemon s mind, the Apostle fur
ther adds, that whatever Onesimus might owe him, he (Paul)
would most gladly undertake to pay ; though he did not much
expect that such a demand of pecuniary compensation would
be made upon him, by one who owed to him what was of more
value than the whole world, even his own soul g .
Finally, as though he were pleading for his own life, and all
his happiness were bound up in the obtaining of this request,
he entreats : " If thou count me a partner, (a partaker of the
same salvation with thyself,) receive him as myself 11 ." " Yea,
brother, let me have joy of thee in the Lord: refresh my
bowels in the Lord :" for they are all in commotion whilst his
acceptance with thee is in suspense ; and nothing but thy
compliance with my request can give them rest 1 .
Now the point which I wish to be noticed here, is, not the
line of argument merely, but the delicacy of the sentiment, and
e ver. 11 14. f ver. 15, 16. e ver. 18, 19. h ver. 17.
5 ver. 20. This is the force of the word avanavaor.
2267.] THE EFFICACY OF THE GOSPEL. 127
the exquisite address with which the Apostle seeks to attain
his end. This, if it had been the effect of art, would have
gained our admiration : but, as the effect of Christian principle,
and Christian love, it is edifying in the highest degree, inas
much as it shews what a spirit the Gospel breathes, and what
genuine Christianity will universally inspire k .]
From the account which the Apostle gives of
Onesimus, we are led to notice,
II. The change which it operates where its influence is
begun
" Onesimus," says the Apostle, " was in time past
unprofitable, but now will be profitable both to thee
and me." The state of every man previous to his
conversion may be said to be unprofitable, because
he does not answer the true ends of his creation : he
does nothing for God, nothing for the Church, no
thing for his own soul. But no sooner will divine
grace reach his heart, than he will endeavour to be
serviceable,
1. To the Church of God generally
[Onesimus, having received the truth in the love of it,
instantly set himself to work, if by any means he might render
service to the Apostle in his confinement. Doubtless such a
servant, at such a juncture, was an unspeakable comfort to the
Apostle, and would greatly alleviate the pains and sorrows of
his imprisonment. And, no doubt, whatever Onesimus was
able to do, he did with great delight, not shrinking back from
the horrors of a prison, nor intimidated by the sufferings in
flicted on St. Paul, but rejoiced to have an opportunity of tes
tifying his love to one, who had been such an instrument of
good to his own soul.
Now here we see, what every true convert will do. He will
begin to inquire, How can I co-operate with my minister in
his labours of love ? How can I strengthen his hands ? How
can I encourage his heart ? What can I do, either to shew my
love to him, or to impart to others the benefits which I myself
have received? Can I assist in any way in visiting the sick,
in instructing the ignorant, in relieving the needy, in teaching
the rising generation ? Whether my talents be more or less, I
am determined that they shall not be wrapped in a napkin, but
be diligently improved for my God. Freely I have received ;
k Observations might have been made also on ver. 21, 22. But
enough is here said to illustrate the point in hand.
128 PHILEMON, 10, 11. [2267.
and I will freely give. Yes, beloved brethren, how unprofit
able soever a man may have been in times past, he will not
willingly be so any longer, but will be profitable to his minister,
and to the Church of Christ, as far as his ability will admit.]
2. To those who have a more immediate claim
upon him
[Onesimus would henceforth be " profitable to his master
Philemon." O ! in what a different spirit would he serve his
master now ! We apprehend indeed that Philemon instantly
gave him his liberty; and that he immediately became an
assistant in the Church of Colosse, to whom St. Paul gave him
a most satisfactory testimonial 1 : but, if he had continued in
the service of Philemon, we can have no doubt but that he
would have justified the character given of him by St. Paul,
and proved truly profitable to his master. And herein divine
<*race will be sure to shew itself: it will lead us to fill up our
station in life, whatever that station be, with the utmost care
and diligence. Are we servants? we shall regard our master
as placed over us by the Lord himself, and shall do him service
as unto the Lord. Were we even slaves, we should fulfil our
duties as unto God himself, who has appointed us our lot, and
who requires that we execute with fidelity the work he has
assio-ned us. It is often made a matter of complaint indeed
against religious servants, that they are idle, and impatient of
reproof. And glad should I be, if there were not too much
reason for this complaint. But let not this evil be imputed to
religion : for religion condemns it utterly : the Gospel gives no
sanction to such conduct, nor any occasion for it. It requires
that servants demean themselves with modesty and humility ;
and not towards kind masters only, but towards such as are
harsh and severe" 1 : and it especially enjoins, that they fulfil all
their duties, " not with eye-service, as men-pleasers, but as
unto God, doing the will of God from their hearts"." Let it
be remembered then, that the true and proper tendency of the
Gospel is, to improve us in every station and relation of life :
and that, if it operate not this change in our hearts and lives,
we have never received it as we ought .]
LEARN then from hence,
1. To abound in all acts and offices of love
[Who does not admire the character given of Philemon,
whose love was such as to attract the notice of all, and con
strain them to acknowledge the abundance of the grace be
stowed upon him, whilst, by his kindness and liberality, " the
i Col . iv . 9. m 1 Pet. ii. 18.
Eph. vi. 58. Tit. ii. 11, 12.
THE EFFICACY OF THE GOSPEL. 129
bowels of the saints were so greatly refreshed 1 ?" And who
does not admire the interest which the Apostle took in the
welfare of a poor slave who had run away from his master ?
Such, beloved, are the offices in which we should delight.
None on earth are so low or abandoned, but they deserve
notice from us, and should be objects of our pity and compas
sion. I call upon you then, if there be any, whom by your
instructions you may restore to God, or by your kind offices
you may reconcile to man, to engage in the good work with all
your heart, and to labour to the uttermost to diffuse the
blessings which are the sure result of faith and love.]
2. To bring men, if possible, under the sound of
the Gospel
[See the effects produced on this worthless character.
Worse than unprofitable had Onesimus been : but, by the-
hearing of the Gospel, he was turned to God. Of whom then
will you despair ? Who will not lay down the weapons of his
rebellion, when God speaks with power to his soul? It may
be that a person is hardened under the Gospel, even as One
simus was: for we cannot doubt but that the pious Philemon
had endeavoured to watch over his domestics : but in vain had
all his instructions been. Not so the instructions of the
Apostle Paul, when accompanied with a divine power to his
soul : then he became a new creature ; and, though a slave of
man, was made a freeman of the Lord : so may it be with those
whom ijou may bring to attend where Christ is preached. God
may meet them, as he did Onesimus. Many who, like Zac-
cheus, have thought of nothing but gratifying a foolish curiosity,
have been made to obey the voice of Christ, and have found
salvation come unto their souls. If one such instance occur
through your instrumentality, you will have " saved a soul
from death, and hid a multitude of sins 11 ."]
3. To bear in mind your own obligations to your
great Advocate and Intercessor, Jesus Christ
[Doubtless Onesimus would long remember his obligations
to St. Paul. But what were they in comparison with what you
owe to the Lord Jesus Christ? Think how you have cast oft
the yoke of Almighty God, and robbed him of all the service
to which he was entitled, and gone to a distance from him,
that you might live as " without God in the world." Think
how the Lord Jesus Christ has instructed you, and brought
you to the knowledge of salvation, and restored you to the
favour of your offended God. Think how he has not merely
offered to pay your debt, but has actually discharged it. Yes ;
P vcr. 6, 7. i Jam. v. 19, 20.
VOL. XI\. K
130 PHILEMON, 10, 11. [2267.
" of him it was exacted," says the prophet, " and he was
made answerable r :" and he " laid down his own life a ransom
for you." To his continual intercession too are you indebted
for all that peace which is maintained between God and your
souls. Will you not then be thankful to him? or rather, shall
there be any bounds to your gratitude ? Bless him then, and
adore and magnify him, and call upon all that is within you to
bless his holy name. And now endeavour to be " profitable
to him." Consecrate to him all your faculties, and all your
powers. Live for him : die for him, if need be : and begin
now the song, in which you shall, ere long, join all the choirs
of heaven : " To him that loved us, and washed us from our
sins in his own blood, and hath made us kings and priests unto
God and our Father, to him be glory and dominion for ever
and ever, Amen 5 ."]
r Isai. liii. 7. The marginal translation.
s Rev. i. 5, 6.
HEBREWS.
MMCCLXVIII.
CHRIST S ASCENSION TO GLORY.
lleb. i. 3. Who being the brightness of his glory, and (//<>
express image of his person, and upholding all things bij the
word of his power, when he had by himself purged our sins,
sat down on the rigid hand of the Majesty on high.
A REVELATION of God, by whatever means
or instrument it may be communicated, demands
our solemn attention. But Christianity requires the
highest possible degree of reverence, because the
Messenger, by whom it was promulgated, as far sur
passed all other instruments in excellence, as the
truths delivered by him are of deeper and more mys
terious import. It is in this view that the Apostle
introduces this sublime description of Christ ; in
which we may notice,
I. The dignity of his person
We cannot conceive any expressions more grand
than these which are here applied to Christ, and
which set forth,
1. His essential dignity
[The Father is the fountain, and the archetype of all
perfection. Of him Jesus is a perfect copy. As the impres
sion on the wax corresponds with all the marks and lineaments
of the seal, so is Jesus " the express image " of the Father in
every particular, insomuch that " he who hath seen him hath
K
132 HEBREWS, I. 3. [2268.
seen the Father 3 ." But the Father is, in himself, invisible to
mortal eyes b ; it is in Christ only that he is seen: on which
account Christ is called " the image of the invisible God c ."
And as all the glory of the sun is seen in the bright effulgence
of its rays, so is all the glory of the Godhead seen in the face
of Jesus Christ d .]
2. His official dignity-
fit was Jesus who made the worlds 6 : and he it is who
upholds them by the same " powerful word " that first spake
them into existence f . By him all things maintain their proper
courses, and the order first assigned them. Nor is there any
thing that happens either in the kingdom of providence or of
grace, which does not proceed from his will, or tend to his
glory. There is nothing so small but it occupies his attention,
nothing so great but it is under his controul g . Every thing
that is good owes its existence to his immediate agency, and
every thing that is evil, to his righteous permission.]
Intimately connected with this is,
II. The diversity of his ministrations
As in the Church there are " diversities of admi
nistrations and of operations 11 " under Christ, who is
the author of them, so in the work of Christ himself
there is a diversity of ministrations.
1. He " purged our sins" by his blood on earth
[Sin needed an atonement, and such an atonement as no
created being could offer. Jesus therefore, the Creator him
self, undertook to make an atonement for us, and such an one
as should satisfy divine justice on our behalf, and put honour
on that law which we had violated. For this end he assumed
that nature which had sinned, and endured the curse due to
our iniquities. When he had only to create or to uphold the
universe, his ivord was sufficient : but when he came to redeem
the world, nothing would suffice but his own precious blood.
Other priests offered the blood of bulls and of goats as typical
expiations : but, to make a true and proper atonement, Jesus
was forced to offer up " himself" His prayers and tears were
insufficient : if he would purge away our sins, he must do it
" by himself," by * pouring out his soul unto death."
This is what Jesus undertook to do ; nor did he ever draw
back till he could say, " It is finished."]
a John xiv. 9. b 1 Tim. i. 17. and vi. 16.
c Col. i. 15. d Col. ii. 9. 2 Cor. iv. G.
e ver. 2. and John i. 3. f Col. i. 17.
e Matt. x. 29, 30. h 1 Cor. xii. 46.
2268.1 CHRIST S ASCENSION TO GLORY. 133
He ascended to complete his work in heaven
[The high-priest, after offering the sacrifice, entered
within the vail, to present it there. Thus Jesus " passed into
the heavens," the place where he was to finish his ministra
tions. In the presence of all his disciples he ascended thither,
giving thereby a decisive evidence that nothing further re
mained for him to do on earth. But a further evidence of
this arises from the posture in which he ministers in heaven.
The priests under the law stood, because they needed to repeat
the same sacrifices continually : but Jesus having offered one
sacrifice once for all, "sat down at the right hand" of God,
the place of supreme dignity and power. From this we infer
the perfection of his sacrifice on earth 1 ; and are assured, that
whatever remains to be done by him within the vail, is trans
acted in an authoritative manner, all power being given to him
to " save to the uttermost " them that trust in him.]
AVe may LEARN from hence,
1. The security of those who believe in Christ
[Who is it that interests himself for them? "Jehovah s
Fellow V Who bought them with his blood ? The God of
heaven and earth 1 . Who has undertaken to keep them ? He
that " upholdeth all things by his word" 1 ." Who is con
tinually engaged in completing their salvation? He that is
constituted Head over all things for this very purpose". What
then have they to fear either from their past guilt, or their
present weakness ? Let them only be strong in faith, and
" none shall ever pluck them out of his hand ."]
2. The danger of those who are yet in unbelief-
fin proportion to the dignity of this adorable Saviour
must be the guilt of rejecting him. This is frequently insisted
on in this epistle 1 . Let us lay it to heart. To neglect this
Jesus is such a mixture of folly and ingratitude, of impiety
and rebellion, as involves in it the highest degree of crimi
nality, and subjects us to the heaviest condemnation q . Let
those who are guilty of this neglect remember that " the
enemies of Jesus shall all become his footstool :" and let them
kiss the Son, lest he be angry, and they perish without a
remedy 1 ".]
Heb. x. 11, 12. k 2ech. xiii. 7.
I Acts xx, 28. "> Col. i. 17, 18
II Eph. i. 22, 23. " John x. 28.
i Ilch. ii. ,3, 4. and x. 28, 2<>. n Deut. xviii. 18, H.
T Ps. ii. (J, 9, 10, 12.
134< HEBREWS, I. 6. [2269.
MMCCLXIX.
CHRIST S INCARNATION.
Hcb. i. 6. When he bringeth in the First-begotten into the
world, he saith, And let all the angels of God worship him.
IF God had been pleased to try our faith, he might
have required us to believe whatsoever he should re
veal, even though he should mention it but once :
but, in condescension to our weakness, he has given
us a great variety of testimonies to confirm every
fundamental doctrine of our holy religion. The doc
trine of the divinity of Christ is as important as any
in the whole Bible : and it stands, not on one or two
doubtful passages of Scripture, but on the plainest,
and almost numberless declarations of the inspired
writers. In the passage before us the Apostle is
shewing the infinite superiority of Jesus above the
highest orders of created beings ; and he adduces a
whole series, as it were, of testimonies in proof of
this point. The one which we have now read is
taken from the 97th Psalm, and confessedly relates
to Jesus 3 .
In discoursing upon it we are led to observe,
I. That Christ is a proper object of divine worship
The command contained in the text is itself deci
sive upon the point
[God is a jealous God, and claims divine worship as his
unalienable prerogative 13 ; yet he at the same time requires it
to be given to his Son. Would he do this, if his Son were
not worthy of that high honour ? Would he, contrary to his
express declaration, give his glory to another ? We are
assured he would not; and therefore his Son must be a
proper object of our supreme regard.]
The practice of the Christian Church confirms it
beyond a doubt
a It speaks of Christ s kingdom, ver. 1 ; and the duty of angels,
lit- re called gods, to worship him. ver. 7.
b Mutt. iv. 10. c Isai. xlii. 8.
2269.] CHRIST S INCARNATION. 135
[Stephen, when he was full of the Holy Ghost, and his
face shone like that of an angel, at the very instant that he
saw the glory of God, and Jesus standing at the right hand of
God, addressed himself, not to the Father, but to Jesus ; and
that too in terms precisely similar to those in which Jesus in
his dying hour had addressed the Father d . Can we wish for
any plainer example ? The Apostle Paul, under the buf-
fetings of Satan, applied to Jesus for relief, and was expressly
answered, as he himself tells us, by Jesus ; in consequence of
which answer he from that time " gloried in his infirmities,
that the power of CHRIST might rest upon him e ." The whole
Church of God, not only at Corinth, but " in all other places,"
are described and characterized by this very thing, the wor
shipping of Christ f . But the Church triumphant no less than
the Church militant are incessantly presenting before him
their humble and grateful adorations g .
Surely if worship be not to be paid to Christ, the Scriptures
are not calculated to instruct, but to deceive and ensnare us.]
Nor must it be forgotten, that to worship Christ is
the highest act of obedience to the Father-
fit is the Father who enjoins it in the text; and that,
not to men only, but to angels also : " He has committed all
judgment to his Son for this very purpose, that all men may
honour the Son even as they honour the Father 1 ;" he even
swears that all, at the peril of their souls, shall bow to Jesus ;
and, so far from thinking himself dishonoured by it, he ex
pressly requires it, in order that he himself may be more
abundantly glorified k .]
The text leads us further to observe respecting
Christ,
II. That his incarnation affords a special call to all
both in heaven and earth to worship him
" The bringing in of the First-begotten into the
world," may comprehend the whole period of his
reign under the Gospel dispensation ; in which case
the command to worship him is general: but if we
confine the expression to the time of his incarnation,
the command to worship him will be a special call,
arising from the circumstance of his incarnation, and
founded on it. To elucidate it in this latter view we
may observe that,
ll Compare Acts vii. 59, GO. with Luke xxiii. , H, 46.
l> 2 Cor. xii. 8, 9. 1 Cor. i. _>. % Rev. vii. 9, 10.
11 John v. 2-2, 23. < Rum. xiv. 10, 11. k Phil. ii. 10, 1!.
136 HEBREWS, I. 6. [2269.
1. It (his incarnation) affords the brightest dis
covery of the Divine perfections
[The angels had doubtless seen much of the Divine glory
before : they had seen God s wisdom, power, and goodness in
the creation and government of the world. But they never
before had such a view of his condescension and grace as when
they beheld him lying in the manger, a helpless babe. Now
also the design of God to glorify all his perfections in the
work of redemption was more clearly unfolded. Hence the
whole multitude of the heavenly choir began to sing, " Glory
to God in the highest." And if their hosannas increased with
their discoveries of the Divine glory, should not ours also ?
Have not we also abundant reason to magnify our incarnate
God ; and to exalt our thoughts of him in proportion as he
has debased himself for our sakes ?]
2. It opens a way for our reconciliation with
God-
[Men were indeed accepted of God before Christ s advent
in the flesh ; but it was through him who was to come, as we
are accepted through him who has come. But when Christ
was manifested in the flesh, his mediatorial work commenced;
and that course of sufferings and obedience, which is the
meritorious ground of our acceptance, was begun. It may be
said, that, though we are bound on this account to adore him,
the angels feel no interest in it. But can we suppose that those
benevolent spirits, who minister to the heirs of salvation, and
bear them on their wings to the realms of glory, feel no delight
in our happiness ? Doubtless they do ; and are themselves
made happier by their sympathy with us. If they rejoice over
one sinner that repenteth, they also have reason to adore the
Saviour for opening both to us and them such an inexhaustible
fountain of blessedness and joy.]
3. It reunites men and angels under one Head
[Christ was the Creator and sovereign Lord both of men
and angels 1 ; but man, by casting off his allegiance to his Lord,
lost also his connexion with angels. Jesus however, by be
coming man, gathers together again both men and angels
under himself as their common head : yea, he comes, as it
were, to the very gates of hell, that he may take from thence
sinners of the human race to fill the thrones once vacated by
the apostate angels. It is by no means improbable that the
very same humiliation of Jesus that exalts men to glory, is
the source of establishment to the angels that retained their
1 Col. i. Hi. " Am-/;</>uXrw<T<70(ti. Eph. i. 10.
2269.J CHRIST S INCARNATION. 137
innocence. At all events, the restoration of their Lord to the
honour of which man by transgression had deprived him, and
their communion with man in the benefits conferred upon him,
cannot fail of exciting in their breasts the liveliest emotions
of gratitude. Indeed, we see that this is no fanciful idea,
since it is realized in heaven, where saints and angels join in
one general chorus, ascribing " salvation to God and to the
Lamb "."]
To ENFORCE then the injunction we have been con
sidering, we would say,
1. Welcome him
[Let not his advent be regarded with indifference ; but
welcome him with acclamations and hosannas. The captious
Pharisees may indeed condemn you ; but if you neglect to
honour him thus, the very stones will cry out against you".]
2. Submit to him
[Jesus comes, not merely to save mankind, but to set up
his kingdom in the world. Let your hearts then, yea, " the
very thoughts of your hearts, be brought into a willing
captivity to him." " Kiss the Son, lest he be angry, and ye
perish 1 :" and present your offerings before him in token of
your allegiance to him, and your unreserved subjection to his
will".]
3. Depend upon him
[He is that nail in a sure place on which are to be hanged
all the vessels of his Father s house r . Trust then on him ; and
let his vicarious sufferings and obedience be the stay and
support of your souls.]
4. Glory in him
[Since he is the boast of all in heaven, let him be the
boast of all on earth. Let the frame of your hearts be joyous,
exulting, and triumphant 8 . Thus from worshipping him here
below, you shall be brought to worship him for evermore in
heaven above.]
n Rev. v. 9, 13. Luke xix. 38 40. i> Ps. ii. 12.
i Matt. ii. 11. r Isai. xxii. 23, 24. s See Isai. xliv. 2;!.
138 HEBREWS, I. 8. [2270.
MMCCLXX.
EXCELLENCY OF CHRIST S PERSON AND GOVERNMENT.
Heb. i. 8. Unto the Son he saith, Thy throne, God, is for
ever and ever : a sceptre of righteousness is the sceptre of
thy kingdom.
IN the Epistle to the Hebrews, the Apostle s main
object is to shew, that the Jewish ritual was com
pletely fulfilled in Christ, and was therefore super
seded by the Christian dispensation. But before he
comes to the argumentative part, wherein this sub
ject is regularly discussed, he shews how great and
glorious a person Christ was : for, as the Jews had
a high regard for Moses, and as they had received
their law from God, it was necessary that they should
be informed who Christ was ; that he was greater
than Moses, yea, than the very angels in heaven ;
and that therefore he had full authority to introduce
the religion which was now established amongst his
followers, and which the Jews were every where
called upon to embrace. This, however, he takes
care to ground upon their own Scriptures. He speaks
of nothing as now, for the first time, revealed to
himself; but appeals to the writings of their own
prophets, in proof of every thing that he asserts.
The Psalm from whence the text is cited, relates
chiefly to the Messiah. Whatever relation it may
have to Solomon, it confessedly cannot be altogether
applied to him. The ancient Jews understood it as
speaking of the Messiah : and of the propriety of
applying it to him, there can be no doubt. The
words before us are addressed by the Father to the
Messiah : and they lead us distinctly to notice two
things ; namely,
I. The dignity of his person
Many there are, both Jews and Christians, who
deny that the Divinity of Christ is here asserted
[Jews have said, that the word Eloliim is applied in Scrip
ture to creatures, and therefore cannot be justly interpreted as
2270.] EXCELLENCY OF CHRIST. 139
importing the proper Deity of the person to whom it is ad
dressed. But to this it may be observed, that though the word
Elohini is applied to magistrates officially, as representatives
of the Deity, it is no where applied to any individual but to
Jehovah himself; and that to apply it to any individual besides
Jehovah would be blasphemy.
But Christians also have attempted to invalidate the testi
mony of the Apostle, as the Jews have of the prophet; and
for that purpose would translate the words thus ; " God is thy
throne for ever and ever." But this is to force the words from
their plain and obvious meaning : nor will it answer the end
which they would endeavour to attain : for the very next quo
tation from the Psalms asserts the divinity of Christ, as clearly
as the text itself does ; speaking of him as the Creator of all
things, and as continuing immutably " the same" for ever and
ever 3 : and just before the text, another passage is cited from
the Psalms to the same purpose, saying, " Let all the angels
of God worship him 1 ." We may safely therefore affirm, that
the Messiah (who is here called " the Son,") is addressed as
truly and properly " God."]
But the doctrine of his proper Deity, whilst it is
asserted here, pervades also the whole Scriptures,
both of the Old and New Testament
[The very name Emmanuel was assigned him on this
account, because he was " God with us." Yes, verily, he is
" Jehovah s fellow c :" even " the mighty God 1 ;" " Jehovah our
righteousness 6 ." Nor does the New Testament leave this in
doubt: for it asserts him to be " God manifest in the flesh f ,"
even " the great God and our Saviour"," " God over all, blessed
for ever 1 ."]
And this doctrine lies at the root of all our hopes
[The whole scope of this epistle is to shew, that what the
blood of bulls and goats could not do, the blood of Christ, as
shed upon the cross, has effected ; namely, that it has made a
propitiation for the sins of the whole world. But is it the
blood of a mere creature that could effect this ? If Christ be a
mere creature, what force is there in that argument of the
Apostle, " If the blood of bulls, &c. sanctifieth to the purifying
of the flesh, ho\v much more shall the blood of Christ, &c.
purge our conscience from dead works to serve the living
God 1 ?" What sense would there be in this, " If the blood of
one creature could effect the smallest thing, hair much more
a ver. 10 12. b ver. G. c Zecli. xiii. 7.
d Isai. ix. 0. e Jer. xxiii. 0. f 1 Tim. iii. 1G.
e Tit. ii. 11. >> Rom. ix. 5. Heb. ix. 13, 11.
140 HEBREWS, I. 8. [2270.
shall the blood of another creature effect the greatest?" But
it Christ be God as well as man, then is the argument clear,
and worthy of an inspired Apostle. In a word, if Christ be
not God, he cannot be the Saviour revealed in the Old Testa
ment: for of him it is expressly said, " Look unto me, and be
ye saved, all the ends of the earth : for I am God, and there
is none else. There is no God else beside me; a just God
and a Saviour : there is none beside me k ."]
But it is not so much of the essential, as of the
mediatorial, dignity of Christ that the text speaks :
for it immediately proceeds to mark,
II. The excellency of his kingdom
Earthly kingdoms are but of a limited duration :
and, from the imperfection of all human institutions,
there must of necessity be something in them of par
tiality and of comparative oppression. But Christ s
kingdom is perfect in every respect : it is,
1. In its duration perpetual
[The four great monarchies all found a termination of
their power 1 : but the kingdom which Christ has established,
shall endure for ever 1 ". True it is, that the present mode of
administering it will cease, when there are no more subjects
to be governed, or enemies to be subdued. When the final
judgment is passed, the enemies of the Messiah s kingdom will
all be shut up in the prison prepared for their reception ; and
his subjects be exalted to those regions, where their every
want will be supplied. " Then the Son will deliver up the
kingdom to God, even the Father, that God may be all in
all 11 ." Still, however, the kingdom itself will remain: and
Christ, as its glorious Head, be acknowledged by all his sub
jects, as the one source of their happiness, the one author of
their salvation .]
2. In its administration just
[" His sceptre is a sceptre of righteousness." Every law
that proceeds from him is " holy, and just, and good." Nothing
of imperfection is found in any one of them : they are alike
incapable of diminution or addition. If any one law appears
too strict, it is only through our own ignorance and love of
sin. To the renewed soul, not one of his commandments is
grievous : the only thing that is grievous to it is, that it is not
k Isai. xlv. 21, 22. > Dan. ii. 37 41.
" Dan. ii. 44. and vii. 13, 14. 1 Cor. xv. 24, 28.
Rev. v. 9, 10.
2270.] EXCELLENCY OF CHRIST. 141
able to obey them all more perfectly. The very tendency of
every law is to make those happy who obey it: and were any
man to obey the laws of Christ as perfectly as they do in
heaven, he would already in his own soul possess a heaven
upon earth. Let any one who is disposed to complain of the
strictness of the Gospel, examine its laws with candour, and
see which of them he can reduce : Would he love God with
less than all his heart; or his neighbour less than himself?
Were he to reduce any one law below its present standard,
he would so far give a licence for rebellion throughout all the
kingdoms of the earth, and reason for murmuring throughout
all the regions of hell, since a lower standard was appointed
for others than was ever allowed to them.
But this righteousness is no less visible in the administration
of the King, than in the laws by which he governs : for in no
one instance is his favour or his frown accorded to any one,
but in a strict consistency with equity. On whom did the
King ever frown but on account of his transgressions, or more
than in proportion to their enormity ? or on whom did he ever
deign to smile, but on those who humbled themselves before
him as guilty, and pleaded his perfect righteousness as the
ground of all their hopes ? Nay, where did he ever pardon
one rebel, till that rebel had cast himself entirely on the merit
of his sacrifice, whereby Divine justice had been satisfied, and
the law of God magnified? In earth, in hell, in heaven, the
righteousness of his sceptre is alike displayed, and to all eter
nity shall it be acknowledged throughout the whole extent of
his dominions.]
Keeping in view the general scope of the passage, as
well as our own individual benefit, we would
observe by way of IMPROVEMENT,
1. How clearly are the great truths of the Gospel
founded on the Old Testament !
[We find nothing in the New Testament which was not
predicted in the Old. Hence our blessed Lord and his Apostles
continually refer to the Jewish Scriptures in confirmation of
their own word. And it is worthy of particular remark, that
we never so much as once hear of their enemies controverting
or objecting to the construction which they put upon the
Scriptures. The true import of the prophecies was, in many
respects, better understood then than now; because the Jews,
in order to justify their rejection of Jesus as their Messiah,
have laboured to find out other interpretations of the Scrip
tures, different from those which their own forefathers ac
knowledged and approved. And I cannot but regard the very
circumstance of the Apostles citing the different prophecies in
142 HEBREWS, I. 8. [2270.
the way they did, as a strong presumption, that the Scriptures
were understood at that time in the very sense in which they
cited them : for, had they not been so understood by the Jews
of that day, the citation of them would have been nugatory :
yea, worse than nugatory ; it would have been absurd in the
highest degree ; and would have produced the directly opposite
effect to that which it was intended to produce. Let any one,
with this impression upon his mind, read the chapter from
whence our text is taken, and he cannot for one moment doubt
the divinity of Christ, or the truth of his Messiahship.]
2. How safely may we commit ourselves into the
Saviour s hands !
[Were our King a man only, what confidence could we
have in his protection ? He could not be every where : he
could not hear and aid all persons at the same moment : con
sequently we might be overwhelmed before he could come to
our aid. But our King is " the Mighty God," who has all
things in heaven, and earth, and hell under his controul ; and
who has engaged that all his enemies, and ours, shall be put
under his feet. Let none then be discouraged because of the
number, power, or inveteracy of their enemies : for, if he be
for us, none can succesfully be against us. Let the considera
tion therefore which quieted David s mind in all his troubles,
compose and quiet our minds also under every trial that can
befall us : " the floods have lifted, O Lord, the floods have lifted
up their voice : the floods lift up their waves. The Lord on
high is mightier than the noise of many waters, yea, than the
mighty waves of the sea p :" " The Lord is in his holy temple ;
the Lord s throne is in heaven q ."]
3. How obedient should we be to his holy will !
[Were it only that we are the work of his hands, we ought
to be altogether obedient to his will : but how much more,
when, in addition to being our Creator, he has become our
Redeemer; and has assumed our nature, in order that we,
through his vicarious sufferings, may be made partakers of his
kingdom and glory ! We must not forget that the throne on
which he sits is a mediatorial throne ; and the kingdom which
he governs is a mediatorial kingdom : and that he exercises his
dominion not merely over us, but for us. How happy would
the fallen angels be, if they could have one more offer of being
received into his kingdom ! But this privilege belongs to us
only; and to us no longer than during the present short period
of our existence upon earth. If we cast not down the weapons
of our rebellion now, the day of grace will be past, and we shall
. J> Ps. xciii. 3, 4. <i Ps. xi. 3, 4.
2271.] CHRIST S SUPERIORITY TO ANGELS. 143
hear him say, " Bring hither those that were mine enemies,
who would not that I should reign over them, and slay them
before me." But me thinks we should be constrained by love,
rather than by fear. Think, my brethren, what it has cost
him to establish his kingdom: what conflicts he has endured
for us, that we might be made partakers of his triumphs ! It
was " through his own death that he triumphed over him that
had the power of death, and delivered us from his cruel bond
age." Give ye then up yourselves to him : and though death
should await you for your fidelity to him, fear it not, but rejoice
that ye are counted worthy to suffer it for his sake. And know
assuredly, that, " if ye suffer with him, ye shall reign with him,"
and to all eternity " be glorified together" with him.]
MMCCLXXI.
CHRIST S SUPERIORITY TO ANGELS.
Heb. i. 10 V2. Thou, Lord, in the beginning hast laid the
foundation of the earth ; and the heavens are the ivorks of
thine hands: they shall perish ; but thou remainest ; and
they all shall wax old as doth a garment ; and as a vesture
shall thou fold them up, and they shall be changed: but
thou art the same, and thy years shall not fail.
THE Old Testament speaks much of Christ : the
Psalms, in particular, abound with expressions re
lating to him : and, previous to his coming, the
learned Jews, who looked forward to the advent of
their Messiah, and longed for his appearance, inter
preted them in their true and proper sense. This is
clear ; because we never find, in any one instance,
that the construction put upon these passages by
the Apostles of our Lord was controverted, or the
application of them to him doubted. The Jews of
later ages, in order to weaken the force of these pas
sages as proving the Messiahship of the Lord Jesus,
have invented other explanations of them ; deter
mining to put any sense whatever upon their own
Scriptures, rather than admit the validity of his
claims. But it is not to be conceived that the
Apostle Paul, at the very time that he withheld the
signature of his name from this epistle, (lest, by the
mention of it, he should excite the prejudices of his
141 HEBREWS, I. 1012. [2271.
countrymen to whom he wrote,) should, in the very
outset of his epistle, cite passages in a sense which
none of his opponents were ready to admit ; and that
he should go on to build the whole weight of his ar
guments on passages so adduced, and so interpreted.
Yet we find, that he has applied to Jesus many ex
pressions, which, if his construction of them be true,
prove, beyond a doubt, not only the Messiahship of
Jesus, but the infinite superiority of his dispensation
to that which had been established among the Jews.
The Jews gloried in the Mosaic dispensation, as
having been given to them, not only by the hands of
Moses, but through the instrumentality of angels 3 .
St. Paul shews them, in the beginning of this epistle,
that, however much they might glory in this honour,
the Christian had far higher reason to glory ; because
his religion was revealed by Christ himself, who,
both in his nature as God, and in his office as the
appointed Mediator between God and man, was in
finitely above the angels.
In confirmation of the Apostle s statement, I shall
set before you,
I. The majesty of Him by whom the Gospel was
revealed
Great and glorious things are spoken of him in the
preceding context. But we shall wave all mention
of those things, and confine our attention to the pas
sage before us ; and notice,
1. The passage cited by the Apostle
[The words in my text will be found towards the close of
the 102d Psalm. In that psalm, the writer, personating the
Church, speaks of the afflictions under which he groaned 1 ,
and of the consolations which he derived from contemplating
the future glories of the Messiah s kingdom, which should ex
tend over the whole world, and endure for evermore . The
person of whom he speaks, he calls " his God :" " I said, O
my God, take me not away in the midst of my years:" and
* Heb. ii. 3. Acts vii.,53. Gal. iii. 19. b Ps. cii. 111.
c Ps. cii. 12 28. He speaks of " the heathen fearing the name
of the Lord, and all the kings of the earth beholding his glory : and
of a people who should be created to praise the Lord." ver. 15, 18, 22.
2 27\. j CHRIST S SUPERIORITY TO ANGELS. 145
then he immediately adds, " Of old hast thou laid the foun
dations of the earth," and so on. Now, no one ever doubted
but the Person whom the Psalmist there addresses, was the
God of heaven and earth : and the Jews themselves were wont
to interpret the psalm as referring to the Messiah. St. Paul
confirms that interpretation, by expressly applying the text to
the Lord Jesus Christ. As for saying that he applied the
passage to Christ in a subordinate sense, there is no intimation
given of any such thing: nor would the passage have been at
all to his purpose, if it were not understood in its full sense :
for the Apostle s object was, to establish the superiority of
Christ above all the angels of heaven : and to have asserted
that the Father was superior to them, would have been of no
use. It is clear, then, that the Lord Jesus Christ is the true
God, even " God over all, blessed for ever."]
2. The sublime truths contained in it
[The Person here addressed has two attributes ascribed
to him ; namely, omnipotence, as the Creator of the universe ;
and immutability, as being ever the same : and both of these
belong to the Lord Jesus Christ ; for it was He who created
all things, both in heaven and earth. If an idea be suggested,
that he might have merely been an agent deputed to this work,
as any angel might have been; and that the execution of it is
not sufficient to prove his Godhead ; I answer, that though
I will not undertake to say what works God might devolve on
a creature, there can be no doubt but that he was God who
made the worlds : for it is said, " In the beginning was the
Word; and the Word was with God; and the Word ivas God:
the same was in the beginning with God. All things were
made by HIM; and without HIM was not any thing made that
was made d ." And this was no other than the Lord Jesus
Christ : for the same Apostle adds, " The Word was made
flesh, and dwelt amongst us e ."
To the same Person, also, is immutability ascribed: as it is
said, " They (the works of creation) shall perish, but thou
remainest: and they all shall wax old, as doth a garment;
and as a vesture shalt thou fold them up, and they shall be
changed: but thou art the same, and thy years shall not fail.
Now this, also, is an incommunicable attribute of the Deity !
" I, the Lord, change not." To no creature whatever can this
perfection be assigned : the highest archangel, if left to him
self, would fail, even as myriads of once-holy angels did in
heaven ; from whence they were expelled for their transgres
sion, and were doomed to an eternity of misery in hell. But
to Jesus it essentially belongs ; because, though a man, as to
*
A John i. 1 3. e John i. 14.
vol.. \i\. L
11G HEBREWS, I. 1012. [2271.
his human nature, he is " Jehovah s Fellow," " God manifest
in the flesh," " Emmanuel, God with us."]
The whole scope of the Apostle s argument leads
me, from speaking of the Majesty of Christ, to shew,
in the next place,
II. The excellency of the Gospel as revealed by
him
Why, when the Law was committed to us by the
ministry of angels, should the Gospel be spoken to
us by God himself? Is there any thing in the Gospel
that calls for such a distinction ? I answer, There is
an immense disparity between the two, even such as
may well account for the high honour conferred
upon the Gospel. Consider what the Gospel is :
consider,
1. The depth of its mysteries
[The law was not without its mysteries : but they were
all veiled from human sight; in token of which, Moses put a
veil upon his face. But " in and through the Lord Jesus
Christ, that veil is taken away," and we behold his glory with
unveiled face f . We are led even to the council-chamber of
the Most High, where the Father and the Son concerted
together for the recovery of mankind, even millions of years
before they fell. We hear the Son undertaking to become a
man, in order that he might suffer in the stead of his offending
creatures, and expiate their guilt by his own obedience unto
death. We see this very Saviour become incarnate : we behold
him sojourning on earth, as the accredited Ambassador of
heaven. We hear his voice ; we trace his footsteps ; we witness
all his sufferings unto death. We see him yet again, raised
from the dead, and ascending up to heaven ; and sending down
the Holy Ghost, to testify of him, and to establish his kingdom
upon earth. We behold his kingdom actually established,
and maintaining its pre-eminence on earth, in despite of all
possible opposition from men and devils. And, finally, we
behold in this stupendous mystery every perfection of the
Deity, shining in harmonious and united splendour.
Here then was a mystery, which deserved to be marked
with all the honour conferred upon it. True, " this treasure"
might well, at a subsequent period, be put " into earthen
vessels:" but at its first exhibition it was well that it should
be displayed by our incarnate God, and that the word which
2 Cor. iii. 14, 18.
2271.] CHRIST S SUPERIORITY TO ANGELS. 147
unfolded it should " at first begin to be spoken by the Lord
himself*."]
2. The richness of its provisions-
fin this is contained all that man can need, and all that
God himself can bestow. We were fallen, even our whole
race, like the apostate angels themselves : and being partakers
with them in transgression, we were doomed to partake with
them also in their punishment. We were sunk even to the
very precincts of hell : yet, behold, from thence are we taken,
to be restored to the favour of our God, and to inherit a
throne of glory. Could we conceive of the fallen angels, as
taken from their sad abodes of misery, and .restored to the
felicity from which they fell, we might have some idea of the
blessings imparted to us by the Gospel of Christ. But who
can declare all that is comprehended in pardon, and peace,
and holiness, and glory? Eternity itself will not be sufficient
to compute and estimate the mighty Bum.]
3. The duration of its benefits
[Eternity ! Amazing thought ! eternity ! Yes, eternity
shall be the duration of blessedness to every believing soul.
The benefits of the Mosaic dispensation soon passed away :
but not so those which we inherit by the Gospel. As long as
the believing soul shall retain its capacity for enjoyment, and
the Saviour himself exist upon his throne, so long shall He
who bought us with his blood, dispense to us all the blessings
that he has purchased for us: and the inheritance that shall
be accorded to us, shall be " incorruptible, and undefiled, and
one that fadeth not away."]
Observe, then, from this subject,
1. How worthy of acceptation is the Gospel of
Christ !
[When we consider who it is that has proclaimed the
Gospel to us, even " the true and faithful Witness," the Lord
Jesus Christ, we cannot entertain a doubt either of its truth
or excellency. Take all the promises and invitations ; take
them in all their freeness, and in all their fulness ; which of
them is not worthy to be embraced with our whole hearts, and
to be relied upon with our whole souls? Well did St. Paul
say of the Gospel, " It is a faithful saying, and worthy of all
acceptation." O that we could receive it as we ought ! O
that we felt our need of it, and that we were duly mindful of
the authority and veracity of Him who has revealed it to us !
We should not then dare to slight it; nor should we hesitate
to rest in it with most implicit confidence.]
B Heh. ii. 3.
H 8 HEBREWS, I. 14. [2272.
2. How worthless are all things, in comparison
of it!
[Let crowns and kingdoms be put into the balance against
it, and they will all be found lighter than vanity itself. What
is become of all that the greatest monarchs ever enjoyed ? It
is vanished away as a dream. And what will soon become of
the whole world ? It will all pass away, as a morning cloud ;
and be as though it had never been. Of this we are all sen
sible ; but yet we find it difficult to realize our own principles.
In opposition to our better judgment, we are carried away
after some worthless objects, which often elude our grasp ;
or, if enjoyed, are no sooner possessed than they perish. But
if we seek for Jesus and his kingdom, all will be secured to us.
No one ever sought eternal things in earnest, and was disap
pointed of his hope : no one ever suffered loss for them, but he
found it to be gain in the end. To all then, I say, " Labour
not for the meat that perisheth, but for that meat which
endureth unto everlasting life, which the Son of Man shall
give unto you ; for him hath God the Father sealed."]
MMCCLXXII.
THE MINISTRY OF ANGELS,
Heb. i. 14. Are they not all ministering spirits, sent forth to
minister for them who shall be heirs of salvation ?
THE superiority of Christ to angels occupies the
mind of the Apostle throughout this chapter. He has
illustrated it already in a very convincing way. He
has adduced many passages of Holy Writ which con
fessedly belong to the Messiah ; and has shewn, that
they never have been, nor can be, applied to them,
because the things predicated in them, exclusively
belong to him. The representations given of the
angels necessarily imply a great inferiority to him :
for they are commanded to worship him a , as their
Creator b , and their God c . Nor is it him only whom
they serve : they are the servants of his people also,
appointed by him to that very office, and executing it
for his honour and glory. This the Apostle men
tions as an indisputable fact ; and appeals to the
a ver. G. b vcr. 10 12. c ver. 8.
2272.] THE MINISTRY OF ANGELS. 149
Hebrews themselves respecting it : " Are they not all
ministering spirits, sent forth to minister for them
who shall be heirs of salvation ?"
The ministry of angels is not only a curious sub
ject as it relates to them, but a very interesting
subject as it relates to us ; since we, if we be heirs
of salvation, are the very persons for whom they
minister. We propose therefore to consider the
ministry of angels,
I. As evinced in their services for God s people of
old
They are called by the Apostle " ministering spi
rits," which designates at once both their nature and
office. In their nature they are not corporeal, but
spiritual beings : and they possess both wisdom and
strength far beyond any of the sons of men 1 . Their
number was once far greater than it at present is ;
for vast multitudes of them " kept not their first
estate, but left their first habitation, and are reserved
in chains of darkness to the judgment of the great
day e ." Those who have held fast their integrity are
called " the elect angels ;" and of them there are
myriads, yea millions without number f . Amongst
them are different ranks and orders, (as there are
also amongst the fallen angels,) under Michael their
head, who is therefore called " the archangel," whilst
they are called "his angels g ."
On God they wait, as his servants, with the utmost
alacrity and zeal 1 : and by him they are employed in
executing his holy will.
They were employed by him at the promulgation
of his law { : and they have been rendered useful also
in the diffusion of his Gospel k .
By him they have been sent forth both as execu
tioners of his vengeance and as dispensers of his
mercies. By an angel, he slew in one hour the whole
d 2 Sam. xiv. 20. 2 Pet. ii. 11. c Jude, vcr. G.
f Ps. Ixviii. 17. Rev. v. 11. Heb. xii. 22.
8 Jude, ver. 9. Rev. xii. 7. h Ps. ciii. 20, 21.
Acts vii. 53. Deut. xxxiii. 2. k Rev. xiv. (j.
150 HEBREWS, I. 14. [2272.
Egyptian first-born both of men and beasts 1 . By
the agency of one of those powerful spirits was the
pestilence produced, to which, for the punishment of
David s sin, seventy thousand Israelites fell victims" 1 .
It was by a sword wielded by a similar messenger
from God, that one hundred and eighty-five thousand
of the Assyrian host also were slain in one night".
Nor is it in such extensive ravages only that they
have been employed : a single individual, whom God
has ordained to punish for his iniquity, has been the
object of a similar commission, and been made to
feel the weight of an angel s avenging arm : an angel
smote Herod for his pride, and he was eaten up of
worms . In like manner they have been frequently
made God s ministers for good. In the instances
already mentioned they proved signal benefactors, no
less than avengers : for, if they smote the enemies of
God, they effected thereby a great deliverance for
Israel : and if they corrected his people, it was with
a view to humble them, and to bring them to re
pentance. But they have been no less willing to
minister to individuals than to a whole nation : nor
have they accounted any office beneath their atten
tion. Was Abraham s steward sent to seek a wife
for Isaac ? an angel went before him to prepare his
way p . Did Hagar flee from the face of her mistress ?
an angel advised her to return* 1 . And when she was
put away by Abraham, and her child was perishing
with thirst, an angel directed her to a well, where she
might find an immediate supply 1 . Were Lot and his
family in danger of perishing in Sodom ? with what
affectionate solicitude did angels go to bring them
forth from that devoted place 8 ! Does Balaam hasten
to curse Israel ? an angel obstructs his way, and does
not suffer him to proceed, till he engages to utter
nothing but what the Lord shall put into his mouth 1 .
Does the highly-favoured Daniel pour out his soul
1 Exod. xii. 23. m 2 Sam. xxiv. 1(3, 17. " Isai. xxxvii. 36.
Acts xii. 23. P Gen. xxiv. 7. 1 Gen. xvi. 7 9.
r Gen. xxi. 17. s Gen. xix. 1, 11, lo 17-
1 Numb. xxii. 2235.
2272.] THE MINISTRY OF ANGELS. 151
before God in prayer ? an angel flies from the highest
heavens to give him assured intelligence of the ac
ceptance of his prayers".
Under the New Testament dispensation also, we
find them alike attentive to the welfare of God s peo
ple. Is the child Jesus in danger of being involved
in the common ruin of the infants whom Herod slew?
an angel appears to Joseph, and directs him to flee
to Egypt with his wife and child x . Is Peter kept in
prison to be brought forth the very next day for ex
ecution ? an angel opens for him the prison doors,
and liberates him from his confinement y . Is Paul
ready to be overwhelmed in the waves of the tem
pestuous ocean ? an angel comes to assure him, that
both he, and for his sake all the ship s company also,
shall be saved 2 .
We might adduce a great many other instances of
their friendly interposition for the people of God : but
sufficient lias been spoken to shew, that the office of
ministering to the saints has not been assigned to
them on one or two occasions only of extraordinary
magnitude, but that it has been in every successive
age their uniform and willing employment.
By the view we have taken of their ministry in
former times, we shall be prepared to contemplate it,
II. As still exercised towards the heirs of salvation
The vision of Jacob s ladder, with the angels as
cending and descending upon it, is still realized
throughout the world, even as our blessed Lord has
taught us to expect it should be a . As soon as we
embrace the Gospel, we are brought into actual com
munion with them, even with that " innumerable
company of them" that are before the throne of God 1 .
But, as ubiquity is the prerogative of God only, there
are some who have a special charge of particular
saints, and whose office it is to watch over them in a
more especial manner .
u Dan. ix. 21 23. * Matt. ii. 13. y Acts xii. 7.
z Acts xxvii. 23. a (Jen. xxviii. 12. John i. .">!.
b lleb. xii. 22. Matt, xviii. 10. and Acts xii. 13.
152 HEBREWS, I. 14. [2272.
They have still, as formerly, a great concern for
the Gospel, desiring to get a deeper insight into it
themselves d , and longing for a diffusion of it through
out the world. As the first promulgation of it was
to them an occasion of joy and triumph, insomuch
that they left their bright abodes in heaven, and came
down, a whole multitude of them, to earth on pur
pose to proclaim it e ; so the acceptance of it by any
single individual is to them a source of unutterable
joy : not even the glory of the Divine presence so
attracts their notice, but they can with pleasure turn
away their eyes to behold a mourning penitent ; nor
is their felicity in God himself so perfect, but it re
ceives an addition from this blissful sight f . From
the moment that any one receives the Gospel aright,
they become his servants, and wait upon him with
unwearied assiduity. " They encamp around him"
when he is stationary g , and go out with him where
soever he goes, in order to " hold him up in their
hands, lest he dash his foot against a stone h ." Nor
is it about his corporeal welfare only that they are
concerned : they are attentive also to the concerns
of his soul, and oftentimes succour him in his con
flicts, even as they did his Lord and Master, who, we
are expressly told, had " an angel sent from heaven
to strengthen him "when agonizing in the garden 1 .
What was then accomplished in the Head, is doubt
less yet daily wrought in the members also : for as
" He was tempted in all things like as we are," so
shall we be succoured in all things like as he was k .
In a dying hour, more especially, they redouble their
attentions ; and wait with tender solicitude the de
parture of the spirit, that they may bear it on their
wings to heaven into the very presence of their God.
Nor do they render this service only to men of higher
rank and quality : they minister with equal pleasure
to the least and meanest of mankind : if there be a
Lazarus so poor as to subsist only on the crumbs that
1 Pet. i. 12. e Luke ii. 13, 14. f Luke xv. 10.
P Ps. xxxiv. 7. h Ps. xci. 11, 12. Luke xxii. 43.
k John vi. 57.
2272.] THE MINISTRY OF ANGELS.
fall from a rich man s table, and so destitute of friends
that the very dogs surround him to lick his sores 1 ,
they will perform the same office for him as freely as
for the greatest monarch upon earth.
Beyond this life too will they afford us their kind
services : for, when our bodies, after having moul
dered into dust, shall again be raised in the last day,
these benevolent agents will employ themselves in
gathering together the dispersed saints from every
quarter of the globe, and in bearing them into the
presence of their Lord and Saviour. The separa
tion of the tares from the wheat will be effected by
them : and, whilst the tares are bound up by them in
bundles, and cast into the fire that never shall be
quenched, the wheat shall be gathered by them,
and carried into the granary of heaven". O fearful
thought to the ungodly, to find those benevolent
spirits the instruments of their destruction, when they
might, but for their own fault, have secured them as
agents for their welfare ! But to the saints how
joyful the contemplation, that those elder brethren
who never fell, will so exult in, and contribute to,
the recovery of our apostate race !
Their services will now be ended, because we shall
then no longer have any occasion for their aid. But
the expressions of their love will never end : for,
having seen with joy our fruition of redeeming love,
they will unite with us in songs of praise to our
redeeming God for ever and ever .
IMPROVEMENT
1. How desirable is it to be found amongst "the
heirs of salvation ! "
[To be heirs of great estates \ve all account desirable ;
but to be " heirs of salvation," how few of us regard as an
object worthy of any serious attention ! The very character of
an heir of salvation, so far from being estimable in the eyes of
the generality, is despised ; and the names by which such a
person is designated in Scripture, are made terms of reproach.
" The elect," " the saints," " the godly," are names in the
I Luke xvi. 21, 22. m Matt. xxiv. 30, 31.
II Matt. xiii. 30. " Rev. v. 9 13.
151- HEBREWS, I. 14. [2272.
estimation of the world equivalent to hypocrites and fanatics.
Such, however, is not the opinion of the holy angels. When
once we are brought into that family of which Christ is the
head, they love us, they honour us, they serve us ; yea, they
account it their highest honour to minister unto us. Let me
then exhort all of you, my brethren, to defer to the judgment
of those, who must confessedly be so much better judges than
yourselves: for it is not the angels only who thus express
their sentiments, but God also, who assigns to them this very
office, and sends them forth for the execution of it. And, if
men treat us with contempt because we prefer an invisible and
eternal inheritance before one that is visible and temporal,
" let us not be ashamed, but let us glorify God on this
behalf*."
Does any one ask, How shall I become an heir of salvation ?
I answer, " Believe in the Lord Jesus Christ," and " cleave
unto him with full purpose of heart:" for then shall ye be
children of the living God q : and, " if children, then heirs;
heirs of God, and joint-heirs with Christ 1 ";" who, if he is " the
Saviour of all men, is especially the Saviour of them that
believe 8 ."]
2. How awful will it be to be found amongst the
opposers of God s people !
[Little did the persecuting Saul think whom he opposed,
when he laboured to destroy the followers of Christ. He
imagined that his efforts were directed only against a number
of wild enthusiasts : but, when he heard the Lord Jesus Christ
himself expostulating with him, " Saul, Saul, why persecutes!
thou ME?" he saw his error, and learned, that " whoso toucheth
God s people, toucheth the apple of his eye*." Nor are the
angels indifferent about the treatment which is shewn to
the objects of their care. Of this we are assured expressly by
our Lord himself: and we desire your particular attention to
this point.
Our Lord, in order to inculcate the great doctrine of humi
lity, exhorted his Disciples to imitate a little child, which, for
the more effectually impressing of the lesson upon their minds,
he had set in the midst of them. He then declared, that
whoso should offend one of the little ones who believed in
him, it would be better for him that a mill-stone were hanged
about his neck, and that he were drowned in the depth of the
sea. And the reason which he assigns is very remarkable :
" Take heed that ye despise not one of these little ones : for I
say unto you, that in heaven their angels do always behold the
v I Pet. iv. 16. i Johni. 12. Gal. iv. 26, 29.
r Rom. viii. 17. s 1 Tim. iv. 10. Zech. ii. 8.
2272.] THK MINISTRY OF ANGELS. 155
face of my Father which is in heaven"." What is the meaning
of this? and what is the force of this menace? The foregoing
subject will explain it. The meaning is this. The least and
meanest of God s people have one or more angels peculiarly
interested about them in heaven : and, when they see the
injuries done to the objects of their care, they cry to God in
their behalf for vengeance ; " How long, O Lord, holy and
true, dost thou not judge and avenge their cause"?" And
then, as " they do continually his commandments, hearkening
unto the voice of his icord," they wait for the first intimation
of the Divine will, and are ready to execute without delay the
judgment which God assigns: and, if there were an hundred
and eighty-five thousand of those enemies, they should all be
" eaten up with worms," as Herod was, or be cut off, like the
Assyrian host, in one single night. And let us mark parti
cularly the extent of this admonition. It is not said, Take
heed that ye do not destroy my people; but, that ye do not
" despise" them; that ye despise not "one" of them ; not one
of " these little ones" however mean and despicable he may
appear ; for he has an avenger in heaven : and the vengeance
he will inflict is far more terrible than being drowned in the
depths of the sea ; for into the depths of hell shall he cast
your soul, the very instant he has inflicted the fatal stroke
upon your body. Ah ! brethren, will ye not tremble at this
menace? Will ye still account it a light matter either out
wardly to deride, or imvardly to despise, a child of God ?
Beware, I pray you, of your impending danger: and, if ye
will not seek to become heirs of salvation yourselves, at your
peril lift not up your finger against one that is. If this be
man s threatening, disregard it; but, if it be God s, know that
ye cannot hope for success in fighting against God.]
3. How excellent a work is that of ministering to
the saints !
[It has been shewn that this is an office which even the
angels themselves affect. And that they do perform it, is
not merely asserted in our text, but assumed as a fact that is
undoubted and unquestionable : " Are Ihey not ministering
spirits? are they not all sent forth to minister for them that
shall be heirs of salvation ?" Is there so much as one amongst
them all that accounts himself too high to wait upon the least
and lowest of the human race ? If then such be their employ
ment, see what an honourable office those amongst ourselves
sustain who are labouring in any way for the good of souls !
They are fellow-workers with angels, yea, and fellow-workers
with God also. Engage then in this good work, all of you,
u Matt, xviii. (i, 10. * Rev. vi. 10.
156 HEBREWS, II. 3. [2273.
according to your ability ; knowing that, "if ye are to do
good unto all men, ye are especially to do it unto them that
are of the household of faiths." Do it then in every possible
way 2 And the more ye resemble the angels here,
the more richly shall ye participate their felicity in a better
world.]
y Gal. vi. 10.
z Here recommend the Bible Society, or Mission Societies, or Jews
Society, or Charity Schools, or Visiting Societies, or Charities of any
kind, as occasion may require.
MMCCLXXIIL
GREATNESS OF THE GOSPEL SALVATION.
Heb. ii. 3. How shall we escape, if toe neglect so great sal
vation ?
TO estimate our privileges aright, we should com
pare them, not with those of the heathen world, but
with those enjoyed by God s ancient people the Jews.
These were favoured with a revelation from heaven,
and with ordinances of divine appointment, whereby
they were to obtain acceptance with God. But their
dispensation was burthensome beyond measure; their
laws were executed with a rigour that was extreme ;
insomuch, that a man was stoned to death for only
gathering a few sticks upon the Sabbath-day a . In
fact, any presumptuous violation of the law, attested
by two or three witnesses, brought with it the punish
ment of death b . Now, when it is considered how
very different a dispensation we live under, it may
well be asked, " How shall we escape, if we neglect
so great salvation?" For surely, if a dispensation
introduced by angels only required such strict at
tention, and was so inexorably enforced, much more
must the Gospel dispensation, introduced as it has
been by God s only dear Son, and attested by the
Holy Ghost, demand attention and observance from
all to whom it is revealed.
The words which I have read, will lead me to shew
you,
a Numb. xv. 32. b Numb. xv. 30.
2273.] GREATNESS OF THE GOSPEL SALVATION. 157
I. The greatness of the Gospel dispensation
To learn what the Gospel salvation is, we are re
ferred to the preaching of our blessed Lord and his
Apostles
[Our blessed Lord did not systematically lay down the
whole nature of the Gospel salvation ; but he opened it with
a sufficient clearness, that those who paid due attention to his
word might easily comprehend it. What, for instance, could
be plainer than the instruction given to Nicodemus, " As
Moses lifted up the serpent in the wilderness, even so must
the Son of man be lifted up; that whosoever believeth in him
should not perish but have everlasting life ?" Here the
perishing condition of the whole world is declared, and the
means of their deliverance ; namely, through the death of
Christ as an atonement for sin, and by the simple exercise of
faith in him 1 . The same truth was repeatedly declared to
others and it was fully announced, that, as he com
pleted in himself the whole of the Mosaic ritual, he was the
onlv medium of access to God, the only Saviour of the world:
" I am the truth, the way, and the life : no man cometh unto
the Father but by me f ."
His Apostles after him preached the very same doctrine ;
and to it, as preached by them, the Holy Ghost set his seal.
When Peter opened the Gospel to the Jews, he bade them
believe in Jesus Christ for the remission of their sins ; and in
like manner when he opened it to the Gentiles : and on each
occasion the Holy Ghost bare witness to it, by a visible
descent from heaven 8 . So Paul also preached, and with the
same effect, to the people at Antioch, and to the Jailor at
Philippi 1 . In a word, this was the Gospel which they all
preached ; and by this they prevailed, to establish the king
dom of Christ throughout the greater part of the known
world 1 .]
But how shall I declare the greatness of this sal
vation ?
[Consider it as imparted to us ; who shall estimate the
blessings of it? Tcike it either separately or collectively; and
tell me if you, or an angel from heaven, can ever calculate
the value of pardon, and peace, and holiness, and glorv ?
Eternity would be too short to count the mighty
sum. But consider it as purchased for us ; there all efforts to
c Jolmiii. 14, 15. <> See also ver. 1G, 18, 36.
e John vi. ">1. xi. 2o, 20. xii. 32, 33. and Matt. xxvi. 27, 28.
f John xiv. G. - Acts ii. 38, 3D. and x. -13, -1-1.
11 Acts xiii. 38, 39. and xvi. 30, 31. { Mark xvi. 15, 1G.
158 HEBREWS, II. 3. [2273.
estimate it aright are altogether vain. What shall I say of the
incarnation of God s only dear Son, and of his substitution in
the place of sinners ? What shall I say of his obedience unto
death ; and of his working out a righteousness, wherein every
sinner in the universe, if only he believed in Jesus, might
stand accepted before God ? It is evident that the theme is
too vast either for men or angels ; and that " the height, and
depth, and length, and breadth of this love can never be fully
comprehended," or adequately explored k .]
Well, then, may we now be prepared to hear of,
II. The danger of neglecting it
Here an appeal is made to every living man ; and
sinners are made judges in their own cause. Only
consider what is included in a neglect of the Gospel
salvation :
1. What ingratitude !
[Did Almighty God so compassionate our fallen state as
to give his only-begotten Son to stand in our place and stead,
and by his own obedience unto death to rescue us from all the
miseries we had deserved ? What shall be said of
those on whom this stupendous act of grace makes no impres
sion ? If but a man, a fellow-sinner, had substituted himself
in our place, and died for us by the hands of a public execu
tioner, what would be thought of us if we felt no obligation to
him ? I put it then to you, What must God think of us, if
we feel no desire to requite his unmerited and unbounded
kindness to us, in giving his only dear Son to die for us ? /
appeal to all, May we not well expect to lose this salvation, if
we are so indifferent about it, as to treat both it, and the
means used to effect it, with neglect? I cannot doubt
what is the testimony which the conscience of every one before
me is constrained to give.]
2. What unreasonableness !
[Who ever thinks of attaining the means without the end ?
You cannot obtain any thing in this life without some effort
suited to the occasion. How can you hope, therefore, that hea
ven, and all its glory, shall ever be attained without some effort?
If I had to require all the exertions that poor heathen devo
tees employ to secure the favour of their gods, it were highly
reasonable that you should engage day and night in all the
most self-denying services that could be prescribed. But when
I have only to say, " Believe in Christ, and be saved," your
k Eph. iii. 18, 19.
2273.1 GREATNESS OF THE GOSPEL SALVATION. 1 .")0
neglect is unreasonable in the highest degree. Suppose, when
Moses erected the brazen serpent that all who looked to it
might be healed, any had been so perverse as to say, No, I
will not turn my head to look to it; would you not say that
such an one justly merited the death that must have ensued ?
Such then is the desert of you who neglect the Saviour : and I
will leave you to judge, whether your unreasonable obstinacy,
in refusing to comply with such easy means, do not justly cut
you off from all hope of that salvation which he offers to you ?]
3. What horrible impiety !
[I am afraid of putting this in its true point of view, lest
you should think that I wish to aggravate your guilt beyond
all due bounds. But the Apostle himself represents it as " a
trampling under foot the Son of God, and putting him to an
open shame, and doing despite unto the Spirit of grace."
Now, suppose you could see this matter as God sees it. Sup
pose you could see the Lord Jesus Christ coming in person
to that man, and the man turning upon him and trampling
him under his feet: then suppose you saw the Holy Spirit
also importuning and entreating him to accept of mercy, and
the man turning his back upon him, and doing all manner of
despite to him : should you think that man had any just ground
to expect a salvation which he treated with such contempt ?
This, then, is the very light in which God places it, and in
which you also ought to view it 1 . You, in fact, say to God,
It was needless to send thy Son for me : I did not want him;
nor will I receive him: and if I am not to be saved but by
him, I am determined to abide by the alternative : for I will
rather perish in my sins, than be at the trouble of seeking
salvation through him. I think I need not put it to you,
whether the damnation of such an obstinate sinner be just or
not : I feel persuaded that the appeal made to you in my text
has made its way to all your hearts ; and that you see how
vain it must be for any to hope to escape the displeasure of
God, if they continue to treat with such neglect and contempt
the wonderful salvation provided for them.]
ADDRESS
1. Those who have neglected this salvation
[I wish it to be particularly remembered, that whilst I
address you, I do not lay to your charge any sin except that
which is expressly specified in my text. I will grant, that, as
far as any flagrant act of sin, you have been as innocent as
you yourselves can afHrm. But have you therefore com
mitted no damning sin ? Ask yourselves whether you have
1 Heb. x. 28, 20.
100 HEBREWS, II. 3. [2273.
not neglected the Gospel salvation. Ask whether, if any man
had thought as little of his earthly business as you have
thouo-ht of that, and had entered into his temporal concerns
with as little ardour as you have into the concerns ot your
soul, he could reasonably have hoped for success? Yea, tell
me whether you yourselves would not have been ready to
ascribe his failure to his neglect of business ? You would not
consider an occasional thought about his concerns sufficient,
whilst yet he paid no just attention to them: and so, if you
now and then, in a formal way, perform what you call your
religious duties, whilst the concerns of eternity do not really
occupy your souls, you must not imagine that you are tree
from the charge which my text imputes to you. Consider, 1
pray you, what salvation is; and how greatly you need it; and
how it is to be sought ; and what an entire devotion of soul is
required in order to a due performance of that duty. J
me Have you, with deep contrition of heart, mourned and
lamented your sins? Have you cried to the Lord Jesus
Christ for mercy, as if you felt really your perishing condi
tion ? Have you utterly renounced all hope in yourselves,
and cast yourselves altogether upon him as your only hope?
And is this still, at this very time, the daily habit of your mind ?
Nothing less than this is what the Gospel requires ot you ;
nor without this can you ever enjoy the salvation which it has
provided for you. I pray you, consider this well : and pro
vide, if you can, an answer to the appeal, the awful appeal,
which God himself here makes to you -
2. Those who are really seeking after salvation
[If you are seeking salvation altogether in and through
Christ, then will I alter the words of my text, and ask, How
shall you not escape, if you are seeking this great salvation J
Be assured of this ; the salvation is great enough to answer
all your wants, and to satisfy all your desires. There is in
Christ an inexhaustible fulness of all that you stand m need
of- and out of that fulness you shall receive to the utmost
extent of your necessities. If a doubt or fear arise in your
minds, know that none ever perished looking unto Jesus.
To those who are in him, there never was, nor ever shall be,
any condemnation-." Every promise in the Bible secures t
you the possession of that salvation. Are you blind, i
euiltv and polluted, and enslaved? Behold, wisdom, and
righteousness, and sanctification, and complete redemption, are
are made over to you in Christ Jesus, and shall be imparted
in the measure that your necessities require Enjoy then
your liberty ; and let the salvation thus accorded to you t
"> Rom. viii. 1.
2274.1 CHRIST S SUPERIORITY TO ANGELS. lf>l
you with unutterable joy. I grant, your enemies are mighty,
and your corruptions great, and your temptations manifold:
but still I boldly adopt the appeal in my text, and ask, How
shall you not escape, if you seek this salvation? Look at
others, and see how they have escaped. See in those who cru
cified the Lord of glory, how speedy and effectual was the
change wrought on them. See what has been already done for
that multitude whom no man can number, and who are
already enjoying that salvation around the throne of God.
Soon shall ye be of that happy number. Only let the Gospel
salvation be sought by you as the one thing needful, and you
shall never feel the want of it in time or eternity. Give your
selves thoroughly to the attainment of it; and "your labour
shall not be in vain in the Lord."]
MMCCLXXIV.
CHRIST S SUPERIORITY TO ANGELS.
Heb. ii. 6 8. One in a certain place testified, saying, What
is man, that thou art mindful of him ? or the son of man, that
thou viaitest him ? Thou madest him a little lower than the
angels- ; thou croivnedst him with glory and honour, and didst
set him over the works of thy hands: thou hast put all things
in subjection under his feet.
OUR blessed Lord has said, " Search the Scrip
tures ; for they are they which testify of me." Hence
it appears, that the Jews were highly privileged ;
because, if they would only look up to God for the
illumination of their minds, they had within their
reach an infallible directory in their way to heaven.
But we are still more highly privileged, in that we
have a multitude of passages pointed out to us by
men, who were themselves inspired of God to discern
and to explain the meaning of them. If we had been
left to ourselves, we might have doubted whether our
interpretations of the Scripture were just : but, when
holy men of God are moved by the Holy Ghost, to
open and apply those very words to Christ, which
the prophets, under the influence of the same Spirit,
spake of him, we proceed without any fear of error
or delusion.
In the Epistle to the Hebrews, the types and pro
phecies of the Old Testament are more fully opened
VOL. XIX. M
162 HEBREWS, II. 68. [2274.
to us, than in any other part of the apostolic writ
ings. That epistle was evidently written on purpose
to point out the connexion between the Jewish and
Christian dispensations ; to shew their perfect cor
respondence with each other, and the completion of
Judaism in Christianity. It would be profitable to
trace this through the whole epistle : but we must
content ourselves with noticing only the passage be
fore us.
Let us "then consider,
I. The testimony here adduced
The manner in which the Apostle speaks of this
passage of Holy Writ is somewhat remarkable : at
first it appears as if he himself did not recollect the
author, or the part of Scripture where the passage
occurred ; but the fact is, that the Jews were so con
versant with their Scriptures, as not to need any
thing more than the mere citation of the words : the
writer of them, and the place, were sufficiently known
to all. What its import is, we can be at no loss to
determine.
[David, contemplating the starry heavens, and the per
fections of God as displayed in them, breaks out into a devout
acknowledgment of the condescension of God, in noticing so
poor and abject a creature as man ; and his goodness in having
subjected to man the whole animal creation 3 . This is the
primary meaning of the text : and, if we had not been in
structed by God himself to look for any thing further, we
should have rested in that as its full and only import. But
we know on infallible authority, that there was a prophetic
meaning in the psalm ; and that it referred to the Messiah, the
Lord Jesus Christ. Having this clew given us, we find, that
the mystical sense of the passage is, if we may so speak, by
far the most literal. The words, in fact, are inexplicable, as
referred to man, whether in his innocent or fallen state : for
Adam was not reduced from a higher state in order to be
made lower than the angels b : nor is man, in his fallen state,
" a little lower than they, but a great deal lower. Moreover,
fallen man was not crowned with glory and honour ;" nor
are all the creatures in a state of subjection to him. The
very words themselves therefore lead our thoughts to Christ,
a Ps. viii. 3 8. b j/Xur-woTH- conveys this idea.
2274.] CHRIST S SUPERIORITY TO ANGELS. 1(J J
in whom alone they ever received their accomplishment : and
the manner in which the Apostle quotes them, shews, that the
Jews themselves had interpreted them in that very sense in
which he quoted them: for he is arguing with the Jews, to
shew them the superiority of Christ to Moses, their great
lawgiver, and to the angels, by whose ministration their law
was given : and, if he had quoted passages from their writings
which did not bear directly on his point, or had put a con
struction upon them which had not been generally received,
they would have denied his interpretation of the passages he
adduced : and consequently his whole argument would have
immediately fallen to the ground.
If any thing further were wanted to shew that the testimony
is here properly adduced, we might observe, that our blessed
Lord himself quotes the very words before the text as appli
cable to himself, and as being generally understood to refer to
the Messiah*. ,]
Having ascertained the meaning of the testimony,
let us consider,
II. The points established by it-
Some interpreters understand the text as quoted
only in an accommodated sense : but the words them
selves, and the scope of the Apostle s argument, prove
that we must understand it as a prophecy that has
been strictly and literally fulfilled. In this view it
contains much respecting the Lord Jesus : It proves,
I. The dignity of his person
[The scope of the Apostle s argument in the two first
chapters of this epistle is, to shew that Christ is superior
to the heavenly hosts, and " hath by inheritance a more
excellent name than they." Him the Father acknowledges as
his only-begotten Son d : and commands all the angels to adore
him 6 . Him he addresses as the Creator and Governor of all
things, the eternal, immutable Jehovah f , to whom all adverse
powers shall assuredly be subjected 5 : to whom also the Chris
tian dispensation (" of which St. Paul speaks," and which he
designated as the " world to come,") is altogether committed,
that he may order every thing relating to it according to his
sovereign will and pleasure 11 . As for angels, he has never
spoken such things concerning them, or committed such power
e Ps. ii. 2. with Matt. xxi. 15, 10. d Heb. i. >.
c Heb. i. 6. f Heb. i. S 12. P Heb. i. IP.
* Hcb. ii. .-,.
M 2
164 HEBREWS, II. 08. [2274.
to them 1 . They are the fellow-servants of the saints k , united
with them as part of the Church over which Christ presides 1 ,
and appointed to minister unto them in the capacity of ser
vants" 1 . However venerable therefore they are in themselves,
and whatever honour God put upon them in the giving of the
law, they are infinitely below the Lord Jesus, who is their
Creator, their Governor, and their God. In his human nature
he was " made a little lower than they;" but in his pre-existent
nature he was infinitely above them. O that we may have
worthy conceptions of his Divine Majesty, and ever be ready
to address him in the words of Thomas, " My Lord, and my
God ! "]
2. The truth of his Messiahship
[Here is a prophecy that must receive an accomplishment:
there must be a person superior to the angels in his own
nature, and made lower than they by the assumption of our
nature. He must submit to this humiliation " for the purpose
of suffering death," as the penalty due to the sins of men.
Having " tasted death for every man," he must be raised, and
" crowned with glory and honour," and must " have all things
in heaven, earth, and hell, put under his feet." Now then
we ask, In whom has this, or any part of it, been fulfilled ?
Who has experienced either the humiliation or the exaltation
which are here predicted ? That Jesus has fulfilled the pro
phecy, we know : for, " being in the form of God, and account
ing it no robbery to be equal with God, he made himself of
no reputation, and took upon him the form of a servant: and
having submitted to death, even the death of the cross, he has
been exalted, and has had a name given him above every
name, that every knee should bow to him, and every tongue
confess him to be the Lord, to the glory of God the Father"."
Is there any one else of whom these things, or any one of
them, can be spoken? Assuredly not: " But tve see Jesus"
thus humbled, and thus exalted : and, consequently, Jesus
is, beyond all doubt, " the Christ, the Saviour of the world."]
3. The certainty of his triumphs
[When he was on earth " he was crucified through weak
ness; but now he liveth by the power of God." He is not
only " crowned with glory and honour," as his followers will
be, but is " set far above all principality and power, and
1 Heb. ii. 5. k Rev. xix. 10. and xxii. 9.
1 Eph. i. 10. m Heb. i. 14.
n Phil. ii. 6 11. where iKivuaf. in ver. 7. corresponds with >}\dr-
e in the text.
ver. 9.
2274.] CHRIST S SUPERIORITY TO ANGELS. 165
might and dominion, and every name that is named, not only
in this world, but also in that which is to come : and being
constituted Head over all things to the Church, he filleth all
in all," supplying every member of it with light and life, even
as the sun does in the material world p . The Apostle indeed
justly observes, " We see not yet all things put under him q ."
But we see enough to assure us, that all things shall in due
time be put under him. See to what a state he himself was
reduced, when he lay sealed up, and guarded in the silent
tomb! but he rose triumphant, and ascended up to heaven, and
" sits as King upon God s holy hill of Zion." See how
quickly he triumphed over all the lusts and prejudices of man
kind, and subdued millions to the obedience of faith; and thin
through the instrumentality of a few poor fishermen ! See
how he carries on his victories yet daily through the world !
Indeed every saint is a living witness for him, and a pledge to
the world that nothing in the universe shall finally withstand
his power.]
Surely this SUBJECT is full,
1. Of consolation to the godly-
[You are weak; and your enemies are mighty: but is this
any ground for despondency. If an angel had been set at the
head of the Church, you might well be afraid r ; but under the
care of Jesus you have nothing to fear. Think with yourselves,
is not the Lord Jesus possessed of " all power, both in heaven
and earth?" Is there not " a fulness treasured up in him,"
on purpose that " you may receive out of it, even grace for
grace?" Does not " all the fulness of the Godhead dwell in
him bodily?" and has he not said, " My grace is sufficient for
you?" Fear not, then; but " be strong in the grace that is
in Christ Jesus." Adopt the triumphant language which
the prophet has put into your mouth; and "say, In the
Lord have I righteousness and strength." Fear not, I say ;
for " through His strength you shall be enabled to do all
things," and " be more than conquerors through Him that
loved you."]
2. Of terror to the ungodly
[Because you behold not many signal interpositions of
his power, you. think that you may rebel against him with
impunity. But see whether this prophecy has not been so
far fulfilled already, as to give you reason to expect its full
accomplishment! God has even " sworn that every knee
P Eph. i. 20 23. 1 ver. 8.
r See Exod. xxxii. 34. and xxxiii. 2, 3.
186 HEBREWS, II. 10. [2275.
shall bow to Jesus 5 :" and, if you will not submit to the sceptre
of his grace, he will " break you in pieces with a rod of iron 1 ."
Nor is it a mere nominal submission that will suffice : you
must put yourselves willingly and unreservedly " under his
feet" as conscious of your ill desert, and as ready to justify
him, if he should " execute upon you the fierceness of his
anger." You must be wholly and altogether his, in every
member of your body, and in every faculty of your soul. O
deceive not yourselves by a feigned or partial submission !
but " kiss the Son :" kiss him in token of the ardour
of your affection, and of the delight you take in living to his
glory. This is your true " wisdom, even though you be kings
and judges of the earth u ." He is that " stone which the
builders refused, and which is become the head of the corner :"
if you build upon him, you will find him " a sure foundation ;"
but if you reject him, " he will fall upon you, and crush you
to powder V]
s Isai. xlv. 23. with Rom. xiv. 11. i Ps. ii. 9.
" Ps. ii. 1012. x Luke xx. 17, 18.
MMCCLXXV.
SUFFERINGS OF THE MESSIAH NECESSARY.
Heb. ii. 10. It became him, for whom are all things, and by
whom are all things, in bringing many sons unto glory, to
make the Captain of their salvation perfect through sufferings.
THE Jews expected, that, at the coming of their
Messiah, "all things should be subjected to him."
But what kind of a dominion his should be, or how
it should be obtained, they knew not. They pleased
themselves with the idea of a triumphing Messiah ;
but quite overlooked what the prophets had foretold
respecting the sufferings by which those triumphs
should be accomplished. In a word, they neither
knew how great he should be, nor to what a state of
degradation he should be reduced. But St. Paul in
formed them, that, though he was, in his own nature,
superior to angels, he should be brought into a con
dition inferior to them, for the purpose of expiating
our guilt, and redeeming a ruined world. And this
he declared to be such a dispensation as became the
Most High God : " It became him, c."
2275.] SUFFERINGS OF THE MESSIAH NECESSARY. 167
From these words I shall take occasion to shew,
I. The grand peculiarity of the Christian dispen
sation-
God had determined to bring an innumerable mul
titude of sons to glory
[He had not dealt so with angels. Of them, not so much
as one had been saved : but of men, it was God s purpose to
restore many to the relation which they had forfeited as his
" sons;" and to the inheritance of " glory," which they had
lost ]
This he had ordained to accomplish through the
intervention of his dear Son
[Man could not effect it for himself; nor could all the
angels in heaven have effected it. But Christ, being God
equal with the Father, was appointed to be " the Captain of
our salvation," and to obtain for us what could never be
wrought by any other means ]
It was, however, to be effected solely " through
the sufferings" of his Son-
fit was not by any exercise of his power that salvation
was to be wrought ; nor by instructing men how they might
save themselves. He must become their Surety and Substi
tute, and must die in their place and stead This is
the grand peculiarity of the Gospel: and, if we view not the
Gospel in this light, as a redemption wrought by blood, even by
the blood of God s only dear Son, we have no just conception
of it at all ]
Not content with a bare assertion, the Apostle
states,
II. The special reason for this appointment
God being the One Author and end of all, (" by
whom, and for whom, are all things,") might be ex
pected to accomplish this work by a mere arbitrary
appointment of his own. But a very different line of
conduct "became him." If he would save men at
all, it was expedient that it should be through the
sufferings of his Son. This, I say, " became him ;"
1. For the honouring of his law
[The law had been violated : and if its sanctions were
not enforced, both it and the Lawgiver himself would be dis
honoured. But that could not be: God would not suffer it:
168 HEBREWS, II. 10. [2275.
and rather than such a stain should be brought on his moral
government, he would exact of his only dear Son the debt that
was due from us, and inflict on him the curse which our sins
had merited. In this way the authority of his law would be
fully vindicated, at the time that the transgressors of it were
forgiven : yea, by the sufferings of our incarnate God it would
be more honoured than if all its penalties had been inflicted on
the whole human race. Seeing, then, that such honour would
accrue to the law from this marvellous device, it " became"
the Almighty Lawgiver to arrange his dispensations with a
view to this great result.]
2. For the displaying of his own perfections
[If man had been forgiven without any atonement made
for sin, what should we have known either of the justice or
the holiness of God ? Holiness imports an hatred of sin ; and
justice, the dealing with men according to their deserts. But
not a trace of these would have been found, if men had not
suffered, either in their own persons or their Surety, the
penalty due to sin. Even truth itself would have failed ; and
God s most solemn threatenings been falsified. But no such
consequences flow from the exercise of mercy through a suffer
ing Saviour. On the contrary, every perfection of the Deity
is the more honoured, because, what it derives not from us,
it receives from the Lord Jesus Christ, who, as our Surety,
endured all, that justice, or holiness, or truth could possibly
require.]
3. For the magnifying of his own grace
[Doubtless it would have been a stupendous act of grace,
if man had been forgiven without any atonement made for sin.
But, glorious as such a favour would have been, it would have
had no glory, by reason of the infinitely richer display of mercy
which we have in the Gospel of his Son. Such a mercy, if I
may so speak, would have been attended with no sacrifice on
the part of God : but by giving his own Son out of his bosom,
he has made a sacrifice which no finite intelligence can ever
duly appreciate. Hence this is represented as exhibiting,
above all other things, " the exceeding riches of his grace ;"
and as commending to us, with unrivalled evidence, the won
ders of his love : " Herein is love, not that we loved God, but
that he loved us, and gave his Son to be the propitiation for our
sins*." But to display this grace was worthy of the Deity;
and though, with a view to it, the sacrifice that he must make
was great, yet, on the whole, was it such a sacrifice as well
" became him."]
3 I John iv. !), 10.
2275.] SUFFERINGS OF THE MESSIAH NECESSARY. 169
4. For the enabling of his Son to execute every
part of his mediatorial office
[There are parts of that office which he could not execute
without suffering. As he could not atone for sin without
suffering, so neither could he yield obedience to all that the
law required of us without suffering. Patience and resignation
can only be exercised under suffering: and therefore, " though
he was a Son, yet learned he obedience by the things which
he sufferedV He must also sympathize with his afflicted
people : and this also he would have been unable to do, if he
had not been experimentally acquainted with sufferings in
his own person : but " having suffered through temptations,
he is now able to succour them that are tempted :" and we,
knowing that " we have One who can be touched with a feeling
of our infirmities, are encouraged to come boldly to a throne
of grace, that we may obtain mercy, and find grace to help us
in the time of need d ."]
Let me now ASK, If such a dispensation " became
God," WHAT BECOMES US ?
Does God seek to " bring us, as his sons, to glory?"
Let us seek to obtain this great benefit
[Can it be right that Almighty God should take such an
interest in us, and we remain indifferent about our own state?
Can we by any possibility be advanced to such honour as
" sonship" with God, and such happiness as the possession of
his " glory," and shall we not exert ourselves to the utmost of
our power ? Shall any earthly distinctions stand for a moment
in competition with these? ]
Has God appointed his own Son to be " the Cap
tain of our salvation ?" Let us seek salvation through
Him alone
[Through Christ alone it can ever be attained. He is
the sole " Author" of it; and from him, as the purchase of his
blood, and the effect of his grace, it must be received. Let
us not, for a moment, cherish a thought of obtaining salvation
from any other source : but let our reliance on him be simple
and entire. Let " him be our wisdom, our righteousness, our
sanctification, and our complete redemption."]
Has God seen fit to " perfect his own Son through
sufferings?" Let us be content to be perfected by
him in the same way
b Hub. v. 8, 9. Hcb. ii. 17, IS. Heb. iv. 15, 16.
170 HEBREWS, II. 14, 15. [2276.
[He has " predestinated his people to be conformed to the
image of his Son 6 :" and this conformity must be in holiness,
in sufferings, and in glory. Our blessed Lord has told us,
that we must " take up our cross daily, and follow him :" that
" the servant cannot expect to be above his Lord :" and that
"we must suffer with him, if ever we would reign with him f ."
Let us be content, then, to fill up the measure of sufferings
which he has allotted to us ; and, if it must be so, " through
much tribulation to enter into his kingdom." Let us be con
tent, do I say ? Rather, let us " rejoice that we are counted
worthy to suffer for his sake," and account it an honour to be
" partakers of his sufferings." The Israelites, under Joshua,
did not gain possession of Canaan without encountering a foe :
nor can we, under " the Captain of our salvation," become
victors without a conflict. But let us " war a good warfare,"
and " endure unto the end." So shall we be not sons only,
but heirs also, of our heavenly Father, and be made partakers
of his glory for evermore.]
e Rom. viii. 29. f Rom. viii. 17.
MMCCLXXVI.
THE ENDS OF CHRIST S INCARNATION.
Heb. ii. 14, 15. Forasmuch then as the children are partakers
of flesh and blood, he also himself likewise took part of the
same ; that through death he might destroy him that had the
power of death, that is, the devil; and deliver them who
through fear of death were all their life-time subject to
bondage.
IS it so indeed, that He who was the brightness of
his Father s glory, and the express image of his per
son ; that He who created and upholdeth all things
by the word of his power ; that He whom all the
angels in heaven adore, became a man, and was
made in all things like unto us, sin only excepted ?
Yes, " He, who was in the form of God, and thought
it not robbery to be equal with God, emptied himself
of all his glory, and took upon him the form of a ser
vant :" " the mighty God himself was a child born,
and a Son given." And shall God be manifest in the
flesh, and we not inquire into the reasons of such a
stupendous mystery ? Shall we profess to believe
2276.] THE ENDS OF CHRIST S INCARNATION. 171
this truth ; and yet pay no more attention to it,
than if it was a cunningly-devised fable ? Let us
inquire what occasion there was for it, and what ends
God designed to accomplish by it. These are stated
in the words before us. The children, whom he de
signed to redeem from death and hell, were in such
a state, that nothing short of this would avail for
their final happiness : they were subjected to death,
and could be delivered from it only by one dying in
their stead : they were in bondage to Satan, and
could only be rescued from his dominion by one who
should overcome this great adversary, in their na
ture, and in their behalf; in a word, by one who
should both suffer what they merited, and gain the
victories which they needed.
These are the ends of our Saviour s incarnation, as
specified in the text.
I. The more immediate end was to suffer
Suffer he must, even unto death, if he would effect
the deliverance of his chosen people.
1. The necessities of his own people required it
[They were reduced by sin to the lowest ebb of misery.
Doomed to participate the lot of the fallen angels, they were
us incapable as they of effecting their own deliverance. What
then must be done? Must they be left to perish for ever? or
shall an atonement be made for them ? But who can offer an
atonement that shall be of sufficient value to expiate their
offences? The blood of bulls and of goats will not suffice: nor
if the highest angel in heaven could offer himself, would that
be adequate to the occasion ; seeing that his merits, whatever
they might be, could never extend to all the millions of our
guilty race : the sacrifice, to answer that end, must be of infinite
value : it must be offered by a person of infinite value : it must
be offered by a person of infinite dignity : he must be God as
well as man. He must be man, that he may suffer; he must
be God, that his sufferings may be available for the desired
end. Hence the necessity for our blessed Lord to become
incarnate; and hence the necessity for him to die. Supposing
him to come from heaven, and to teach us both by precept and
example, that would not answer the necessities of man : Divine
justice must be satisfied for the sins of men: the holiness of
the Deity must be displayed in the punishment of sin: the truth
of God, which denounced a curse against every transgression
172 HEBREWS, II. 14, 15. [2276.
of his law, must be kept inviolate: in a word, a sentence of
death was gone forth against sinners ; and it must be inflicted
on them, or on a surety in their stead. Hence, if Jesus would
ever bring us back to God, " he must suffer, the just in the
place of us the unjust a ." If he would redeem our souls, he
must " give his own life a ransom for us."]
2. His own covenant engagements required it
[From all eternity did the Son of God engage to repair
the evils which it was foreseen would in time be introduced by
sin. A council of peace was held between the Father and the
Son b : the terms which were then agreed upon, are expressly
mentioned by the Prophet Isaiah ; " When thou shalt make
thy soul an offering for sin, thou shalt see a seed, who shall
prolong their days ; and the pleasure of the Lord shall prosper
in thy hand c ." These terms being acceded to on the Son s
part, "a body was prepared him 1 ," and "he came in due
season, made of a woman, and under the law, that he might
redeem them that were under the law 6 ." His incarnation
alone would not have fulfilled his engagements : he must suffer :
and hence, when his sufferings came upon him to the utter
most, and he felt, as a man, disposed to deprecate them, he
especially called to his remembrance the engagements he had
entered into, and submitted to drink the cup which was put
into his hands : " Now is my soul troubled : and what shall I
say? Father, save me from this hour? But for this cause
came I unto this hour. Father, glorify thy name f !"]
3. All the predictions concerning him required it
[The very first promise clearly pointed it out : he, as
" the seed of the woman, was to bruise the serpent s head :"
but in the conflict " his own heel was to be bruised g ." To what
an extent he was to suffer is fully declared : " his visage was
to be so marred, more than any man, and his form more than
the sons of men: and so was he to sprinkle many nations 1 ."
Standing in the place of us who deserved utter excision, he
must suffer it \ All the sacrifices of the Mosaic law shadowed
forth this awful event. He was to be a priest ; but what sacrifice
could he offer ? He was not of the tribe to which alone the
offering of animal sacrifices belonged. He had no offering but
his own body : which therefore he did present ; and " with his
own blood he entered within the vail, there to carry on and
perfect the work he had begun on earth V Looking forward
a 1 Pet. iii. 18. b Zech. vi. 13. c Isai. liii. 10.
d Heb. x. 5. e Gal. iv. 4, 5. f John xii. 27, 28.
e Gen. iii. 15. h Isai. Iii. 1315. See also liii. 4 12.
Dan. ix. 26. k Heb. viii. 3, 4. and ix. 11, 12.
2276.] THE ENDS OF CHRIST S INCARNATION. 173
to his death, he often referred to it as that which should
speedily be accomplished, as the appointed means of saving a
ruined world 1 . And, when his disciples were stumbled at his
death, and regarded it as an event by which all their hopes and
expectations were frustrated, he reproved them for their igno
rance and unbelief, and shewed them, that it had been the
great subject of prophecy from the beginning of the world ;
and that it was necessary to the accomplishment of the work he
had undertaken" 1 ]
Such was the more immediate end of Christ s in
carnation !
II. The ultimate end of it was to reign and triumph-
In overlooking the previous humiliation of their
Messiah, the Jews greatly err : but in their expecta
tion of a triumphing Messiah, they are right. He
was indeed " to drink of the brook in the way ;" but
he was then " to lift up his head." His sufferings
were to precede : but the whole Scripture attests,
that a glory was to follow" : and by the very suffer
ings which he sustained, his triumphs were secured
to him. He was to triumph,
1. In the destruction of Satan s empire
[Satan, that " murderer," had introduced sin and death
into the world: and by his continual agency he is carrying
forward the work of death amongst the sinners of mankind ;
and exulting in the multitudes which are daily subjected to his
tyrannic sway. But Jesus, we are assured, came to weaken
and destroy his empire : " For this purpose the Son of God
was manifested, that he might destroy the works of the devil ."
But the point particularly to be noticed is, that Jesus was to
accomplish this victory by means of his own death : " By death
he was to destroy him that had the power of death." By
reason of sin, all the human race were subjected to everlasting
chains of darkness in the regions of despair. But Jesus, nailing
to the cross the hand-writing that was against us, has cancelled
it for ever. Satan thought, that, when he had so far prevailed
as to secure the death of the Lord Jesus, he had gained his
cause : but it was that very event which gave the death-blow
to all Satan s power, in that it removed the only ground on
which Satan could maintain his stand against the children of
men. It was by that event that Jesus satisfied the demands
1 1 John xii. 3133. m Luke xxiv. 21, 2527, 44 46.
n 1 Pet. i. 11- 1 John iii. 8.
171 HEBREWS, II. 14, 15.
of law and justice, and discharged the debt which had been
contracted by mankind. And, that once discharged by our
Surety, we can claim our release from all obligation to pay it
ourselves. Hence we are told, that Jesus, whilst upon the
cross, " spoiled principalities and powers, triumphing over them
openly in it p ." Yes, if Jesus had, as some have feigned, gone
down himself to hell, and opened the prison-doors to those who
were already there, he would not have more signally displayed
his power, than he did in his death and resurrection, whereby
he vanquished Satan and " led captivity itself captive."]
2. In the deliverance of his own people
[Death being inflicted as the penalty of sin, and being a
prelude to an unknown state, all men by nature dread it.
Though many, through pride and thoughtlessness, may brave
it on afield of battle, no man can behold its gradual approaches
without an awful apprehension of its terrors. But the Lord
Jesus would not surfer that his people should remain in such
bondage ; and by his death he has effectually freed them from it.
The sting of death is sin : but he by his death has cancelled sin,
and blotted it out as a morning cloud. The offering which has
satisfied the justice of the Deity, satisfies the sinner s conscience,
and brings perfect peace into the soul. And it was one end of
our Lord s death to effect this ; that his people might be brought
into perfect liberty, and enjoy a very heaven upon earth. To
them death is now become a friend, for whose arrival to look
forward with eager desire q : it is numbered amongst their trea
sures also 1 ; and all fear, either of its present terrors, or future
consequences, is removed. " The Son has made them free ;
and they are free indeed."]
ADDRESS
1. The captive sinner
[How lamentable is it that the effects of Jesus death
should be so limited, as we see they really are ! Though Satan
is a vanquished enemy, there are but few who will " put their
foot upon his neck." Many are his willing captives still : and
love the chains wherewith he binds them 5 . O, beloved, what
an awful thought is it, that to multitudes the incarnation and
death of Christ are a curse, rather than a blessing ! " Had he
never come to die for them, they had not (comparatively) had
sin : but now they have no cloak for their sin :" and the state
of Sodom and Gomorrha is less terrible than theirs. When
will ye lay this to heart, O ye who " walk according to the
course of this world, according to the prince of the power of
P Col. ii. M, la. Q 2 Pet. iii. 12.
r 1 Cor. iii. 22. s 2 Tim. ii. 26.
2276.] THE ENDS OF CHRIST S INCARNATION. \1~)
the air, who worketh in all the children of disobedience ?" Do
but reflect on the account which you must hereafter give, and
on the self-condemnation which you will feel in the day of
judgment, when the full effects of your present disobedience
will come upon you. I cannot contemplate your condition
now, or your feelings in that day, without saying with the
prophet, " O ! that my head were waters, and mine eyes were
a fountain of tears, that they might run down day and night in
your behalf!" O let not all the wonders of redeeming love be
in vain to you, yea, worse than in vain a melancholy source
of tenfold condemnation !]
2. The awakened penitent
[Are you beginning to feel your sins a heavy burthen ?
Bless and adore your God for the provision he has made for
you in the Son of his love. Your guilt is expiated by your
Saviour s blood : and Satan, who has kept you hitherto in
such cruel bondage, is dethroned. Look unto this Saviour.
Did he come down from heaven ? It was to seek and save the
lost, yea, and the very chief of sinners. Lay hold on him ;
plead with God the sacrifice which he has offered ; and seek an
interest in the victories he has gained. It is for that he has
lived ; for you he has died ; for you he reigns : and never is
he better satisfied with the travail of his soul, than when he
sees such as you born to God through him 1 ]
3. The trembling believer
[What would you that God should add to all that he has
done for you? What is there wanting to dispel your fears, and
encourage your hearts ? Are you afraid of Satan ? He is a
vanquished enemy. Are you afraid of death ? To you it is
only as the gate of heaven. Be of good cheer. If you are
weak, "your Redeemer is mighty;" and his "strength shall
be perfected in your weakness." He, who for your sakes
" partook of flesh and blood," with all the sinless infirmities of
your nature, knows by experience all that you feel, and will
afford you all needful succour. Fear not ; " He will not
break the bruised reed, or quench the smoking flax, but will
bring forth judgment unto victory." Rejoice then in him ;
rejoice evermore : and doubt not but that " he who has begun
a good work in you, will for his own sake perfect it to the
end."]
4 Isai. liii. 11.
176 HEBREWS, II. 18. [2277.
MMCCLXXVII.
CHRIST S POWER TO SUCCOUR THE TEMPTED.
Heb. ii. 18. In that he himself hath suffered, being tempted,
he is able to succour them that are tempted.
THERE was in various respects a necessity for
Christ s humiliation : on our part, that, an atonement
being offered for us, we might find favour with God :
on God s part, that his justice might be satisfied, and
his law be magnified : and on the part of Christ him
self, that he might be qualified for the discharge of
his mediatorial office. This, having been expressly
asserted in the preceding verse, is further intimated
in the words we have just read; which lead us to
consider,
I. The temptations of our Lord-
Great and manifold were the trials which our
blessed Lord sustained,
1. From men
[Though in his infancy he grew up in favour with men as
well as with God, yet from his first entrance on his public
ministry, he was an object of universal contempt and abhor
rence 3 . He endured all manner of contradiction from all ranks
and orders of men : they cavilled at his words, misrepresented
his actions, reviled him as an impostor, and a confederate with
the devil, and, at last, apprehended, condemned, and crucified
him.]
2. From devils
[These assaulted him with fiery temptations in the wilder
ness, urging him to distrust, presumption, and idolatry. They
attacked him with fresh vigour in the garden, when the powers
of darkness combined all their force against him : and they
made their last efforts against him on the cross ; when, though
" triumphed over and spoiled by him," they succeeded in
" bruising his heel," and in bringing him down to the cham
bers of death.]
3. From God
[When he stood as the surety of sinners, God exacted of
him the utmost farthing of our debt. It was the Father who
a Isai. xlix. 7.
2277.] CHRIST SUCCOURS THE TEMPTED. 177
put the bitter cup into his hands, who laid the tremendous
load of our iniquities upon him, and " bruised him," that the
fragrance of his offering might ascend up as incense with
acceptance before him b .]
But, notwithstanding these sufferings of his, our
text assures us of,
II. His ability to succour his tempted people
All his people, like him, are persecuted by men,
assailed by devils, and chastised by God. But Jesus
is able to succour them : he has a sufficiency,
1. Of power and strength
[He has all power committed to him, yea, all fulness of
the Godhead dwelling in him. He can bind the strong man
armed, and rescue from him his wretched captives. There is
nothing impossible with him ; and the weaker his people are,
the more shall " his strength be perfected in their weakness."]
2. Of wisdom
[As he has ; power to deliver the godly out of tempta
tions," so can he defeat all the plots of their adversaries, and
take even Satan himself in his own devices. He set s every
weapon that is formed against them, and knows the day and
hour that their enemies set themselves against them 1 . He
discerns also the best time and manner in which to afford his
aid, and so to proportion it to our necessities, as both to secure
us the victory, and himself the glory.]
3. Of pity and compassion
[He wept on account of the afflictions of his friends when
he was on earth : nor will he forget to pity us, now that he is
in heaven. " The verv apple of his eve is wounded, whenever
any of his dear people are touched." " In all their afflictions,
he is afflicted ; and as, in his love and in his pity he redeemed
them, and bare them, and carried them all the days of old,"
so does he now, being " touched with the feeling of our in
firmities," and sympathizing with us in all our troubles 1 .]
Having noticed his temptations, and his ability to
succour us under ours, it will be proper to shew,
III. The connexion between the two, or the depen
dence of the one upon the other
As God, he of necessity possessed every perfection :
11 Compare Isai. liii. 10. with Kxod. xxx. .T(J.
c Jcr. xlix. 30. d Isai. Ixiii. 0.
VOL. XIX. N
178 HEBREWS, II. 18. [2277.
but, as man and mediator, he learned much from his
own experience. By his own temptations,
1. He learned our need of succour
[He himself, under his own grievous sufferings, " prayed
to God with strong crying and tears, and was heard," and
strengthened from above 6 . Hence then he knows how much
we must need assistance under our trials, and how certainly we
must faint, if we be not supported by his almighty power.]
2. He acquired a right to succour us
[We are bought by him with the inestimable price of his
own blood. And it was agreed with him in the covenant of
redemption, that, " if he would make his soul an offering for
sin, he should see a seed ; and the pleasure of the Lord should
prosper in his hands f ." Having then paid the price, he has a
right to us as " his purchased possession ;" and has therefore a
right to convey to us whatever maybe needful for the salvation
of our souls.]
3. He attained a disposition to succour us
[We are assured that " he learned obedience by the things
that he suffered g ." Now, as obedience consists entirely in
love to God and man, sympathy, which is the highest office
of love, must of necessity have been learned by him, together
with every other part of his duty. And how perfectly he had
learned it, his address to the persecuting Saul declares ; " Saul,
Saul, why persecutest thou me?" And it is worthy of obser
vation, that the Apostle ascribes his sympathy to this very
cause ; " his having been tempted in all things like unto us,
qualifying and disposing him to feel for us under our infirmi
ties 11 ." Nay, further, he observes, that there was a necessity
for him to be made like unto us in all things, in order that he
might be a merciful and faithful High-priest in things per
taining to God ; which office he could not have executed if he
had not, by his own sufferings, been enabled to sympathize
with us .]
ADDRESS
1. Those who are conflicting with temptations
[The Lord s people still are assaulted with manifold
temptations. Satan is not idle : he still " desires to sift us as
wheat," and still " as a roaring lion goeth about, seeking whom
he may devour." There is not a saint whom he does not
labour to " corrupt from the simplicity that is in Christ :" and
e Heb. v. 7. with Luke xxii. 42, 43. f Tsai. liii. 10.
e Heb. v. 8. Heb. iv. 15. i Heb. ii. 17.
2278.] NAMES AND OFFICES OF CHRIST. 179
for this end he still on many occasions " transforms himself
into an angel of light." But however severe your outward
or inward trials may be, you have the comfort to reflect, that
Christ endured the same before you, and is able to aiford you
effectual succour. Think not then your difficulties peculiar,
or insurmountable; but assure yourselves of his sympathy and
care ; and be strong in the Lord, and in the power of his
might."]
2. Those who are yielding to their temptations
[Excuse not your compliances by pleading the frailty of
your nature ; for " Christ is able to make all grace abound to
wards you, that you having always all sufficiency in all things,
may abound unto every good workV Continue not then
under unmortified tempers, or criminal neglects ; but call on
the Lord, who " will not suffer you to be tempted above that
ye are able ; but will, with the temptation, make also a way
to escape, that ye may be able to bear it 1 ." I say again, plead
not in excuse the corruption of your nature, or the difficulties
of your situation: for grace which is not effectual, is no grace.
The very weakest amongst you may say, " I can do all things
through Christ who strengtheneth me," and, though assaulted
by all the powers of darkness, shall be "more than conqueror
through him that loved me."]
k 2 Cor. ix. 8. 1 1 Cor. x. 13.
MMCCLXXVIII.
NAMES AND OFFICES OF CHRIST.
Heb. iii. 1. Holy brethren, partakers of the heavenly calling,
consider the Apostle and High Priest ofourprofession, Christ
Jesus.
OUR Lord possessed, from all eternity, a nature
infinitely superior to that of angels*: yet did he
submit to the lowest humiliation for us b . And it
is by the knowledge of him, as humbled, that we
attain salvation .
The Apostle having spoken much on this subject
in the foregoing chapter, enforces it with this affec
tionate exhortation
I. Explain the exhortation
a Heb. i. 3, 8, 10. Phil. ii. 6, 7. John xvii. ?>.
180 HEBREWS, III. 1. [2278.
The first thing that calls for our attention is the
description which he gives of all true Christians
[Wishing to persuade, he strove by tenderness to conci
liate their esteem: he calls them brethren; which they are,
both by relation d and affection 6 . They are "holy;" set apart
for the service and enjoyment of God washed in the fountain
of Christ s blood, and renewed after the Divine image : they
are " partakers of an heavenly calling;" called to heavenly
exercises and enjoyments obedient to that call and suitably
influenced by it in their hearts and lives. How amiable is such
a character ! " brethren ! " " holy ! " " called ! " &c. Who would
not wish to be found of their number ?]
The next thing which demands our notice is the
object he sets before them
[When he speaks of Christ in common, he places the
name " Jesus " first ; but when with more than ordinary so
lemnity, the name " Christ" is first. He here describes the
Saviour both by his names and offices. His names " Christ*,
Jesus s ," are peculiarly significant in this connexion : his offices
are such as Moses and Aaron sustained under the law. Christ
is " the Apostle of our profession," as being sent, like Moses,
to publish that religion which we profess : he is also " the
High-priest of it," because, like Aaron, he performs all that is
necessary for our reconciliation with God h .]
The last thing to explain is the duty which he
presses upon them
The word which we translate " consider," implies an at
tentive regard 1 . It might easily be shewn how important this
duty is ; but our observations on this subject will occur more
properly in another place.]
d Matt, xxiii. 9. e 1 John iii. 14.
f It is of the same import as Messias, John i. 44. and means
Anointed.
s Jesus is the same with Joshua, Heb. iv. 8. ; and Joshua is a
contraction for Jah Oseah, the former of which signifies God, and the
latter Saviour. This name was given by God to Iloseah the son of
Nun, who, as a type of Christ, led the Israelites into the land of Ca
naan : and the giving of this name to the Virgin s Son may be justly
considered as an accomplishment of that prophecy which said he
should be called Emmanuel, God with us. Its import therefore is,
Divine Saviour. See Matt. i. 21 23. and Bp. Pearson, p. C9, 70.
11 Jesus, as our High-priest, offered himself a sacrifice for us is
gono into the holy of holies to present his blood before the mercy-
seat liveth to make intercession for us presents our offerings unto
the Father bears us on his breast-plate and makes known to us
tlie will of God. Karapo//<rar.
2278.] NAMES AND OFFICES OF CHRIST. 181
Having spoken what was necessary to unfold the
meaning of the exhortation, we proceed to,
II. Enforce it
To those who answer the foregoing character we
address the exhortation
1. Consider the object set before you
His names
[As " Jesus," Divine Saviour, he is able to save to the
uttermost: As " Christ," he was anointed of God for this very
purpose. Had he not been appointed of God, or had he been
less than God, you might have been afraid to trust in him ;
but his names attest his right and ability to save. Think how
these words would sound in hell ; and let them be as sweet to
you as they would be to the unhappy spirits there.]
His offices
[As the Apostle or Prophet of the Church, he will in
struct all k As the High-priest, lie will open a way for
us into the holy place 1 - - O reflect on these, till your
hearts burn within you with gratitude and love !]
2. Consider more particularly the view given of
him in the preceding and following context
His compassion as an High-priest
[He himself has endured persecution from men, tempta
tion from Satan, desertion from (rod, &c. m : he will sympa
thize with you under your trials". Let this be a source of
comfort to you under every affliction.]
His faithfulness as a Prophet
[He extends his care to all his people": he never suffered
the weakest believer to err finally > ; nor will he fail to guide
us aright 1 . Go to him then for teaching in every doubt and
c-\ cry cliiliculty.]
Those who do not answer to the character may reap
benefit from the EXHORTATION
[Ye who are unholy, and strangers to the heavenly calling,
consider this description of our blessed Lord. Consider it
witli attention, that you may understand it with faith, that
you may have an interest in it with affection, that you may
k Matt. xi. "29. Heb. x. 19, 20. Heb. ii. 17, 18.
" Heb. iv. 1.5. This may be further illustrated by the care of n
refiner, whom Christ is said to resemble, Mai. iii. 3.
Heb. iii. J. P Isai. xxxv. 8.
1 Isai. xx.x. 21. Ps. Ixxiii. 21.
182 HEBREWS, III. 5, (5. [2279.
delight in it with gratitude, that you may display its influ
ence in your heart 1 .]
r This subject may be reduced to more of unity and simplicity,
thus : Mark,
I. What offices the Lord Jesus Christ sustains for us
Every religion has its apostles, who propagate it, and its priests,
who perform its rites. Of our religion our incarnate God, the Lord
Jesus Christ, is both the Apostle and High-priest. These offices were
assigned to him from eternity, Ps. xl. 6 8. He executed them
faithfully when on earth ; the prophetic, Heb. i. 2. and ii. 3 ; the
priestly, Heb. i. 3. and ii. 14, 17. He still discharges them for the
good of his people ; as a prophet, teaching them by his Spirit, John
xvi. 7 11 ; as a priest, compassionating and relieving all their spi
ritual necessities, Heb. ii. 18. and iv. 15.
IT. Our duty towards Him in relation to them
We should consider him in these characters : with attention, that
we may have the fullest knowledge of him ; with faith, that we derive
all benefit from them ; with gratitude, that we may give him the glory
of them.
ADDRESS
1. Those who profess to be " partakers of the heavenly calling"
If indeed you have experienced the power of divine grace, you will
need no incentives to this duty. To contemplate the Lord Jesus
Christ in all his excellency and glory, will be the richest delight of
your souls.
2. To those who are strangers to this holy exercise
Alas ! what do you lose ! There is no other subject under heaven
that would so repay your labour. The more you delight yourselves
in Christ, the more evidence you will have of his grace in your souls,
and the better preparation for his glory.
MiMCCLXXIX.
CHRIST S SUPERIORITY TO MOSES.
Heb. iii. 5, 6. Moses verily was faithful in all his house, as a
servant, for a testimony of those things which were to be
spoken after ; but Christ as a son over his own house; whose
house are we, if we hold fast the confidence and the rejoicing
of the hope firm unto the end.
IN order to have a just conception of the Chris
tian dispensation, we must above all things acquire
scriptural views of the person of Christ, as God and
man, and of his mediatorial character, as Emmanuel,
2279.] CHRIST S SUPERIORITY TO MOSES. 183
God with us. It is in this latter view more espe
cially, that we are led to contemplate him through
out this whole epistle. As God, he is " the brightness
of his Father s glory, and the express image of his
person ;" whilst, as man, " he has purged our sins,
and is set down on the right hand of the Majesty on
high 3 :" but it is as God and man in one Christ that
his sacrifice becomes effectual for this great end. It
is in his mediatorial capacity, as God-man, that he
is exalted above all the angels in heaven, who are
expressly enjoined to " worship himV And it is in
the same capacity that we are now called upon to
" consider him as the Apostle and High-priest of our
profession ." As " the Apostle" of our profession,
sent like Moses, to instruct us in the mind and will of
God, he is superior to Moses, whose instructions he
is sent to supersede. And, in like manner, will his
superiority to Aaron also be declared, when we shall
come, in a subsequent part of this epistle, to consider
his priesthood. It is the comparison between him
and Moses which alone we have to notice at this
time.
We proceed then to mark,
I. The superiority of Christ to Moses
The character given of Moses is most exalted
[He was " faithful in all God s house d ." From the first
moment of his undertaking- the office that was assigned him,
he was faithful in the discharge of it. Whatever was com
manded him to do, lie did; adding nothing, omitting nothing,
neglecting nothing. Whether the commands were moral or
ceremonial, he was observant of every the minutest direction
that was given him. He was aware that all which he was
commissioned to say or do, had respect to a future period, and
was intended to shadow forth something under a future dis
pensation : and so accurate was lie in every particular, that
there is not the smallest want of agreement between the Jewish
and Christian codes, the one answering to the other, as the
coin to the die by which it is stamped. As the tabernacle,
even to the smallest pin, was " made according to the pattern
shew to him in the mount ;" so was that whole dispensation in
perfect accordance with that under which we live.
a Heb. i. 3. b Hcb. i. 4 G. \xr. 1. (1 Numb. xii. 7.
181 HEBREWS, III. 5, 6. [2279.
Much he had to try him, and to shake his fidelity : but he
was immoveable. Nothing could for a moment divert him
from his duty, or cause him to relax his efforts in his Master s
cause. And in this fidelity he stood alone. Aaron and Miriam
both turned aside from the path of duty; yea, both confede
rated even against Moses himself. But Moses was steadfast
to the end, unmoved, unwearied, unrestrained.]
But Christ in this respect was exalted infinitely
above him
[Christ also was faithful in all his house. He delivered
nothing which he had not previously heard and learned of his
Father : but all which had been given him either to do or
teach, he did and taught with all imaginable fidelity : yea, and
what he was ordained to suffer also for the sins of men, he
patiently endured, drinking the bitter cup even to the dregs,
and never stopping till he could say, in relation to it all,
" Tis finished."
Thus far the two may be supposed to have been upon an
equality. But there are some points of difference between
them, which exalt the office and character of Christ far above
that of Moses. Moses was " a servant in the house of
another :" Christ was a Son, or Lord, " over his own house."
Moses only instructed his house: but Christ was the very
source and builder of the house he governed ; every member
of it having been created by his power, and redeemed by his
blood, and converted by his grace. The house itself would
have had no existence but for him. Now, as the builder of a
house, whether in a literal, political, or religious sense, must
be far above the work which he has prepared ; so must Christ,
who formed his house, be far above every member of it : and
as being the only true source of every thing in the Church, he
must be truly and properly " God 6 ;" and consequently have
infinitely higher glory than Moses, who was only a member of
the very house which he himself was appointed to instruct and
govern.]
That this superiority of his is not a mere specula
tive point, will appear, if we consider,
II. Our interest in it
" We are his house "
[The Church is called in Scripture " the house of God f :"
and if we have truly believed in Christ, we are that house.
We are those for whom all the wonders of redeeming love
were planned ; those for whom all that Christ has ever exe
cuted was undertaken ; those for whose sake he has hitherto
e ver. 4. f 1 Tim. iii. 15.
2271).] CHRIST S SUPERIORITY TO MOSES. 185
ordered all things both in heaven and earth ; those over whom
he still watches as his peculiar care ; and those for whom he
is engaged to complete the work he has begun. Wonderful
thought ! We are his house, his family, his peculiar people !
What an honour! what a privilege! what a blessing!
But it is here taken for granted, that we have believed in
him, and made him the one foundation of all our hopes, and
boldly confessed him in the presence of an ungodly world :]
And under this character we have appropriate
duties and obligations
[We must " hold fast our confidence, and the rejoicing
of our hope firm unto the end." We shall have difficulties to
encounter, even as Moses and Christ had : but we must endure
like them, being " steadfast, unmoveable, and always abound
ing in the work of the Lord." Whatever we may meet with,
we must not for a moment be moved away from the hope of
the Gospel: we must stand fast in our principles 8 -
our practice 11 our profession for on our stead
fastness in these things our ultimate acceptance with him
depends. " If we be dead with him, we shall also live with
him: but if we deny him, he will deny us. And if we believe
not (either the one or other of these sayings), yet he abideth
faithful (to his word); he cannot deny himself*;" He will be
with us, whilst we are with him : if we seek him, he will be
found of us: but if we forsake him, he will forsake us 1 .]
IMPROVEMENT
1. Let us put ourselves under his direction
[Christ is the great Head and Lord of all. From him we
must receive directions, as he did from his Father, and as
Moses did also. Nothing is to be done by us but according to
his word; nothing to be done which he has forbidden; nothing
to be omitted which he has commanded : no deviation is to be
admitted in a way of excess or defect. If doubt at any time
arise respecting the path of duty, we must consult him, and
not proceed, till we have attained, so far as we can attain, the
knowledge of his will. Human opinions are to have no weight
with us in opposition to his word. And if we see not as yet
the reasons of his commands, as Moses certainly did not in
relation to the ceremonial law, we are not on that account to
disobey them, but in all humility to comply with them, saying,
" What I know not now, I shall know hereafter 111 ." Nor are
we to complain of any commandment as difficult or self-denying;
but to disregard even life itself, if by the sacrifice of it He may
Eph. iv. 1-1. > Heb. x. 26. * Hi-b. x. 2;3.
k 2 Tim. ii. 12. 2 Chron. \v. 2. "> John xiii. (>, 7.
186 HEBREWS, 111. 5, 6. [2279.
be glorified". Admirable was tbe lesson which the Jews
were taught in the wilderness : if the pillar and the cloud
moved for several days and nights together, they continued to
follow it : and if it was stationary for a year together, they
were stationary also. Thus it should be with us : we should
move tvhen, and ivkere, and as the Lord prescribes, and in that
way alone, to the latest hour of our lives.]
2. Let us endeavour to approve ourselves to him
in our respective spheres
[He walked amongst the seven golden candlesticks, the
seven Churches of Asia, and declared to each of them, " I
know thy works," And still are his eyes as a flame of fire to
penetrate the inmost recesses of our hearts. We must not
therefore be satisfied with walking irreproachably before men,
but must labour to approve ourselves to Him who searcheth
the heart and trieth the reins. We must be attentive not to
our actions only, but to our motives and principles, that, if
possible, every thought may be brought into captivity to his
will. We must seek to obtain from God that testimony
which he bore to Moses, that we are " faithful in all our
house." Let us look to it, that as parents and children,
masters and servants, rulers and subjects, we do all that he
has required of us. Let us labour to " serve him with a per
fect heart;" so that in all our commerce with men, and in
our secret walk with God, we may have " the witness of his
Spirit that we please him ;" and may receive from him in
the last day that testimony of his approbation, " Well done,
good and faithful servants, enter ye into the joy of your
Lord."]
3. Let us expect from him all that he has under
taken for us
[Still does he superintend the concerns of his Church :
and though he has wrought much for us, yet is there much
that yet remains to be done, and much that he has promised
to be accomplished. But " his promises are sure to all his
seed p :" not one of them shall ever fail: nor shall even the
least member of his house ever have occasion to complain that
he was disappointed of his hope. Joshua s testimony shall be
that of all the Church in the last day, that " of all which God
has promised, not one thing has failed q ." Take hold then of
his promises, and plead them before him. If they appear too
great to be fulfilled, " stagger not at them, but hope against
hope, and be strong in faith, giving glory to God r ." If your
n Phil, i. 20. Heb. xi. 5. P Rom. iv. 16.
i Josh, xxiii. 14. r Rom. iv. 18, 20.
2280.] AGAINST DEPARTING FROM GOD. 187
tribulations be great, let them not for a moment obstruct your
rejoicing in him ; but " maintain your glorying firm unto the
end." See the utmost desires of a bleeding soul all concen
trated in one short prayer; and, for the accomplishment of
them, rest not merely on the love and power of Jesus, but on
his fidelity: and when you have been praying that the very
God of peace would sanctify you wholly, and that your whole
spirit, and soul, and body, may be preserved blameless unto
the coming of our Lord Jesus Christ, then add, " Faithful is
He that hath called me, who also will do it 8 ."]
s 1 Thess. v. 23, 24.
MMCCLXXX.
AGAINST DEPARTING FROM GOD.
Heb. iii. 12 1 i. Take heed, brethren, lent there be in any of
you an evil heart of unbelief, in departing from the liviny
God. But exhort one another daili/, while it is called To
day ; lest any of you be hardened tJtrough the deceitful-
ness of sin. For ice are made partakers of Christ, if we hold
the beginning of our confidence steadfast unto the end,
THE consideration of the fulness and sufficiency
of Christ, is that which animates the believer in all
his conflicts : yet it is on no account to supersede
our own care and watchfulness : on the contrary, it
affords us the greatest encouragement to watch, be
cause it ensures success to us in our endeavours,
which, without his Almighty aid, would be of no
avail. In this view it is that the inspired writer calls
us to " consider the Apostle and High Priest of our
profession, Christ Jesus, who was not merely a ser
vant, like Moses, but a son, the Heir and Lord of all,
yea, the very builder of that spiritual house, of which
we profess ourselves to be a part." On this truth he
grounds the exhortation in the text a , in which he
suggests,
I. A solemn caution-
Difficult as it is to come to God, we find it but too
a All the words between " wherefore," in ver. 7, and the text, are
a parenthesis : we must therefore connect the text thus ; "Where
fore," " take heed," &c.
188 HEBREWS, 111. 1214. [2280.
easy to depart from him. We should therefore be on
our guard,
1. Against any departure from him
[While men are yielding to temptation, and turning aside
from the ways of God, they cherish a hope that they may
still preserve their interest in his favour, though they be not
studious to do his will. But a departure of any kind, whether
from the faith or practice of Christianity, is nothing less than
a departure from God himself, even from him who is the only
source of life and happiness. We cannot therefore be too
much on our guard against any secret declensions, which are
so dishonourable to him whom we profess to love, and so
destructive of our present and eternal welfare.]
2. Against that unbelief from whence all declen
sions arise
[As faith is that which brings us to God, and keeps us
steadfast in our adherence to him, so unbelief separates us
from him, and, in proportion as it is harboured, invai iably
alienates us from the life of God. Whatever be the more
immediate object of that unbelief, whether we attempt to
lower the strictness of God s precepts, or question the veracity
of his promises or threatenings, it proceeds equally from " an
evil heart," and brings with it the same pernicious conse
quences : it is a root of bitterness, which, if it be permitted
to spring up, will cause every devout affection to wither and
decay. We must therefore labour to eradicate it, if we would
not eat for ever its bitter fruits.]
That his caution may have its due effect, the
Apostle prescribes,
II. The means of improving it
Sin is of a deceitful and hardening nature
[When " a backslider in heart" commits a sin, many
thoughts will arise in his mind to palliate the evil, and to
make him think that it will not be attended with any im
portant consequences. Soon he begins to doubt whether the
thing be evil at all ; and, ere long, to justify it from the pecu
liarity of his circumstances. At first he felt some remorse ;
but presently his conscience becomes less tender, till at last
it is altogether seared and callous; so that, notwithstanding
he be miserably departed from God, he is regardless of his
loss, and insensible of his danger. Who that has ever noticed
the workings of his own heart, has not found what a bewitch
ing and besotting thing sin is ? yea, who has not often seen
reason to bewail its deceitful, hardening effects?]
2280.] AGAINST DEPARTING FROM GOD. 189
To guard effectually against it we should watch
over each other
[Sin, from the foregoing qualities, naturally hides itself
from our view, and renders us inattentive to the means of
prevention. But ignorant as we often are of our own spirit,
we see clearly enough the defects of others ; yea, perhaps we
condemn with severity in others the very things which we
allow in ourselves. To watch over each other therefore, and
to warn each other of those declensions which we either see
or apprehend, is a most valuable service; and, if performed
with discretion and love, it can scarcely fail of producing the
happiest effects. This is a duty to which God has solemnly
called us in his word b ; and it is to be a part of our daily"
work. Our time for it will be very short: either we or our
brother may be speedily removed; and our opportunity of
benefiting his soul may be lost for ever. We should exhort
one another therefore " daily, while it is called To-day ;" and,
though it is often an unpleasant olh ce, we should use all
fidelity in the execution of it. By this means we may restore
a brother before he has relapsed too far, and preserve him
from that departure from God, which would otherwise termi
nate in his destruction.]
Still further to enforce the caution given us, the
Apostle adds,
III. A motive to regard it
Our final participation of Christ s benefits depends
on our steadfastness in the pursuit of them
[Without entering into the question, whether God have
decreed the final perseverance of the saints, we may be fully
assured, that none can attain salvation but by persevering in
the way of holiness to the end of life : the Scriptures con
tinually speak this language, " He that endureth to the end,
the same shall be saved:" " but if any man draw back, my
soul shall have no pleasure in him ." It is true that believers
are already in a measure " partakers of Christ:" but the com
plete enjoyment of his benefits is reserved for the future life :
and we must not only have a scriptural and well-founded
confidence at first, but must keep it steadfast even to the end,
in order to attain that full possession of our inheritance. You
may call yourselves " brethren," and may boast of " your con
fidence in Christ:" but it is to you, yea, to all of you, that
the caution is addressed; and to you I address myself, saying,
" Take heed lest there be in ant/ of YOU an evil heart of
b Lev. xix. 17. c Matt. xxiv. 1.3. Heb. x. 38.
190 HEBREWS, III. 1214. [2280.
unbelief," and " lest any of YOU be hardened through the
deceitfulness of sin."]
If any thing can stimulate us to caution, surely
this must
[Eternity is at stake, and depends on our present con
duct : according as we approve ourselves to the heart-searching
God, will our state be fixed for ever. Is it not madness to be
remiss and careless under such circumstances? Would any
one, who should have reason to think his house were on fire,
sit still without endeavouring to find out the latent grounds
of his alarm ? And shall we know our proneness to unbelief,
and not guard against its operation, lest it prevail against us,
and lead us to apostasy ? Shall we acknowledge the deceitful,
hardening nature of sin, and not exhort each other to mortify
and subdue it ? Surely, if we have the smallest concern for
our own souls and the souls of others, we shall not only regard
the caution given us in the text, but shall labour to improve it
in the way prescribed.]
ADDRESS
1. Those who have never come to God at all
[The foregoing subject is in itself applicable to those only
who profess religion ; but it may be accommodated to those
also who make no such profession : for, if they who have come
to God are in danger of departing from him, and they who
have enjoyed a scriptural confidence, may lose it ; if they, who
have believed, may " make shipwreck of their faith," and
they, who have " begun in the Spirit, may end in the flesh ;"
if they, who have " begun to run well, may be hindered,"
and they who have " escaped the pollutions of the world, may
again be entangled therein and overcome ;" and, lastly, if they
who " have been enlightened, and have tasted the good word
of God and the powers of the world to come, may so fall
away as never to be renewed unto repentance ;" what must
become of those who have never experienced any of these
things ? Can they be safe ? Can they have any scriptural
hope of heaven ? If the strongest have so much need of
caution, and the most circumspect such reason to fear the
deceitful, hardening effects of sin, surely the careless have
need to tremble, lest they " die in their sins," and " be driven
away in their wickedness." If all, except two, of those who
came out of Egypt, perished in the wilderness, can they hope
to enter into the heavenly Canaan, who have never once come
forth from their spiritual bondage? The point is clear; may
God enable us to lay it to heart, and to consider it with the
attention it deserves!]
2281.] TYPICAL MEANING OF CANAAN. 191
2. Those who are conflicting with their spiritual
enemies
[Much has already been spoken to you both in a way
of caution and direction : we beg leave to add a word of
encouragement. The thing against which you are chiefly
guarded, is unbelief; because that is the true source of all
apostasy. We now would say, Be strong in faith, giving
glory to God. " Faith is the shield wherewith you are to
quench the fiery darts" of your enemies. Only believe; and
Omnipotence will come to your support. Only believe ;
and you shall experience " the mighty working of his power,
who raised Christ from the dead." Commit yourself to him
" who is able to keep you from falling; and he will present
you faultless before the presence of his glory with exceeding
MMCCLXXXI.
CA\A\\ TYPICAL OF TIIF. HFLIKYF.Il s SPIRITUAL AXD
KTF.UNAL REST.
Hob. iv. 1. Let us therefore fear, lest, a promise bei/ir/ Icfl
its of entering into his rest, any of you should seem to come
short of if.
THE histories of the Old Testament are very in
structive to us. The divine interpositions, as well in
a way of judgment as of mercy, shew us what to ex
pect from God a . The Apostle has been recording
the destruction of the Jews in the wilderness 11 : and
from thence he takes occasion to urge us to holy fear
and diligence-
Consider,
I. What is that rest which God has promised us
The rest promised to the Israelites was the land of
Canaan : but the Israelites had already for many
hundred years possessed that land. The rest there
fore, which David speaks of as yet future, must he a
rest, of which Canaan was only a type or shadow-
It includes,
1. A present rest in Christ
a 1 Cor. x. 11. b Heb. iii.
192 HEBREWS, IV. 1. [2281.
[A soul ignorant of Christ, can have no rest ; but " by
believing in Christ it has peace with God :" this is that rest
which our Saviour promises to troubled souls c .]
2. A future rest in heaven
[The rest of the soul is never perfect in this life : tribu
lations are the way through which we are all to pass ; but in
heaven our happiness will be complete : that therefore must
be the rest in which our labours shall terminate d .]
Of this rest God has left us a promise in his word
[It is called his, because he has prepared it for us from
the beginning : it is his also, inasmuch as it is the gift of his
sovereign grace: it is his moreover, as enjoyed in and with
him ; nor has he only revealed it as an object worthy our pur
suit, but promised it to every penitent and believing sinner 6 .]
It becomes us then to inquire,
II. What effect the promise of this rest should have
upon us ?
The news of any great and unexpected acquisition
immediately produces strong emotions in our minds.
The prospect therefore of present and eternal rest
should surely excite much solicitude respecting it
[We should endeavour to ascertain our title to it : we
should fear lest by any means we be deprived of it; nor should
we account any thing too much to do in order to obtain it :
our vigilance and zeal should be proportioned to its value.]
The danger of coming short of it should increase
our diligence in the pursuit of it
[Of six hundred thousand that came out of Egypt, only
two entered into Canaan : the others " could not enter in by
reason of their unbelief." And how much unbelief is there in
our hearts ! Yet, if we live under its power, we in vain hope
for this rest: nor will the numbers of those, who are so cir
cumstanced, afford security to us, any more than it did to
those who perished in the wilderness. Surely then we should
" fear lest we perish after their example."]
The misery of coming short of it should also stimu
late our exertions
[There is no intermediate state between heaven and hell ;
nor will there be any other state of probation afforded us.
They who rest not in Christ, can never know solid peace in
c Matt. xi. 28. d Rev. xiv. 13. e Acts ii. 39.
2281.] TYPICAL MEANING OF CANAAN. 193
this world; nor will they experience any thing but tribulation
to all eternity f : there will be an impassable gulf between
them and heaven. What fear and caution should this thought
excite !]
We should fear lest we even " seem" to come short
ofit-
[To be in suspense about our eternal state is dreadful :
God s honour, as well as our happiness, is affected by it. We
should seek to be " always triumphing in Christ," and at last
to have " an abundant entrance into his kingdom."]
ADDRESS
1. To those who have no fears about their souls
[Your rest, such as it is, is by no means to be desired :
it will soon vanish in the prospect of death and judgment, and
it will speedily terminate in everlasting woe. Seek then the
true rest, while yet it may be found : seek it in Christ, who
alone can impart it to you; nor doubt but that it will abun
dantly recompense your labours.]
2. To those who are filled with slavish fears
[These are not fears which you ought to entertain : they
are calculated to rob you of the heavenly rest, rather than to
bring you into it. The fear you should cultivate, is a jealous
and watchful fear : to live under the influence of this, is to be
truly blessed g : this well consists with even a present rest in
the Lord Jesus. Lay hold then on the promise which is left
you in the Gospel, and expect that " He who has promised
will also perform:" they " who trust in the Lord, shall never
be confounded."]
3. To those who maintain a godly fear and jea
lousy
[Disputes about the doctrine of perseverance are un
profitable and vain ; but to unite a jealousy over ourselves
with a confidence in God, will guard us against mistakes on
either hand. Go on then in this good way, in which there is
no clanger of error or excess: thus will your soul be kept at
an equal distance from presumption and despondency, and the
attainment of your rest be perfectly secured.]
f 2 Thcss. i. 8, 9. Rev. xiv. 10, 11.
K Prov. xxviii. 14.
VOL. \rx.
194 HEBREWS, IV. 2. [2282.
MMCCLXXXII.
THE REASON WHY MEN ARE SO LITTLE PROFITED BY
THE GOSPEL.
Heb. iv. 2. Unto us was the Gospel preached, as tvell as unto
them : but the word preached did not profit them, not being
mixed with faith in them that heard it.
IN these words there is a peculiarity of expression,
which, till it is explained, seems almost unaccount
able. Had the Apostle said that the Gospel was
preached unto the Jews, as well as unto us, it would
have been intelligible enough : but the text, as it
stands, seems to give the preference to them, as if
they had enjoyed a pre-eminent display of God s
favour, and a clearer revelation of his will than our
selves. But the true meaning of the Apostle will
appear from a due attention to the context. The
Apostle is shewing the superiority of Christ to Moses,
Moses being a servant only in God s house, but
Christ being a Son and Lord over his own house.
" That house are we," says he, " if we hold fast the
confidence, and the rejoicing of our hope, firm unto
the end 3 ." To impress this idea the more strongly
on our minds, he, in the language of David, urges us
to guard against a departure from God, lest, like the
Israelites of old, we provoke God to cut us off from
his promised rest. But, regarding the very passage
which he quotes as needing some explanation, since,
though all the adults who came out of Egypt perished
in the wilderness, their children did enjoy the pro
mised rest, he intimates, that the very expression of
David shewed that Canaan was only a shadow of the
rest promised to Israel, and that the true rest was
common to all the children of Abraham, whether
Jews or Gentiles. Of this rest he exhorts us not to
come short : for that the promise relating to it be
longed to us as much as to the Jews in the time of
Moses : and, as they came short of it in consequence
a Heb. iii. 6.
2282.] WHY MEN PROFIT LITTLE BY THE GOSPEL. 195
of their unbelief, so shall we, if we mix not faith with
the truths we hear.
Now this view of the Apostle s words limits the
term " Gospel" to that which alone is mentioned in
the context, the promised rest. Hence, to compare
the Gospel, as revealed to the Jews by Moses and the
Prophets, with that which is revealed to us by Christ
and his Apostles in a general view, would be beside
the proper scope of our text. It would be profitable
indeed to see how the moral law shuts us up to
Christ, and how the ceremonial law shadows forth
his work and offices ; and how the Prophets also de
clare the fulness and excellency of his salvation ; or,
in the words of the Apostle, how " the righteousness
which is by faith in Christ is witnessed by the Law and
the Prophets* :" but we prefer confining our views to
the precise idea that was in the Apostle s mind, be
cause we then have more clearly the mind of the
Holy Ghost. This then we shall do, whilst we en
deavour to shew,
I. What is that Gospel which is preached to us in
common with the Jews
To the Jews were sent " the glad tidings" of a
promised rest
[The promise given them included three things, deliver
ance, preservation, rest ; deliverance from Egypt, preservation
in the wilderness, and rest in Canaan. Their deliverance was
to be by the blood of the paschal lamb, which, being sprinkled
on their door-posts, was to protect them from the sword of the
destroying angel, whilst all the first-born of Egypt were slain.
That it was which burst their bands asunder, and caused their
former masters not merely to liberate them from their bondage,
but to thrust them out from amongst them : and from that
time they were in all future ages to kill and eat the paschal
lamb in remembrance of that great deliverance. From thence
forth, committing themselves to the Divine guidance and
protection, they were to subsist entirely on the manna given
them from the clouds, and on the water that issued from the
rock. At the expiration of the time appointed for their
sojourning in the wilderness, they were to enter into Canaan,
there to serve and enjoy God as their God to the latest gene
rations.
b Rom. iii. 21, 22.
19G HEBREWS, IV. 2. [2282.
Now all this was to the Jews " a shadow of good things to
come :" it marked the ways and means of our redemption ;
the nature of that life of faith which we are to live, and the
happy termination of our labours. And, that it was so under
stood by the more spiritual among them, is evident, as from
many other passages, so particularly from that quoted both in
the foregoing and following context : for if the rest promised
by Moses had had no reference to any thing beyond the land
of Canaan, David could never, after that rest had been enjoyed
for five hundred years, have spoken of a rest yet future. Con
sequently, the typical nature of that whole dispensation was
made known to them ; and though obscurely, yet certainly,
was the Gospel of Christ preached to them.]
To us is the same rest presented as an object of
faith and hope
[We are to be delivered from a worse than Egyptian
bondage, even from the bonds of sin and Satan, death and hell.
And in the very same manner also are we to be delivered.
" Christ our Passover has been sacrificed for us :" and by the
sprinkling of his blood on our hearts and consciences are we
to escape the wrath of God. " We have redemption through
his blood, even the forgiveness of sins c ." The destroying angel
has received his commission against all on whom this mark is
not found : and he will execute it on all without partiality or
reserve : for, as " without shedding of blood there is no remis
sion of sins," so it is by a believing application of that blood
to our souls, and by that only, that we can ever obtain from
Christ the benefits of his salvation.
Our preservation during the whole of our pilgrimage must
also be secured in the same way. Whilst under the guidance
and protection of our God, we must " live altogether by faith
on the Son of God, who loved us, and gave himself for us."
Our blessed Lord himself has told us, that HE is the bread of
life : that we must live from day to day upon him, even as the
Israelites did upon the manna in the wilderness ; and that,
whereas they derived from it only the temporary support of
their mortal bodies, we shall secure from him the eternal wel
fare of our souls. St. Paul also tells us, that the rock which
poured forth its waters in the wilderness was Christ ; that is,
a type and figure of Christ : we learn therefore from this, that
we are to look to Christ for daily supplies of his Spirit, to
renew and sanctify us, and to refresh and comfort us through
out the whole of our weary pilgrimage. This is to be the one
constant tenour of our way from first to last. Never till we
c Eph. i. 7.
2282.] WHY MEN PROFIT LITTLE BY THE GOSPEL. 197
arrive in the promised land shall we cease to need these sup
plies, which are to be brought to us by the exercise of a
lively faith. There is no substitute for them : the life of the
Israelites in the wilderness is a perfect pattern of our life ; and
to theirs we are taught to conform our own.
To " the rest which remaineth for us d " we are taught to
look forward with high expectations and assured confidence.
There is a better country than Canaan, even heaven itself,
which the patriarchs, to whom the land of Canaan was pro
mised, themselves regarded as their destined home . And to
that must we look as our inheritance. "There, we shall rest
from all our labours :" there, shall all tears be wiped away from
our eyes. There shall be no more death, neither sorrow, nor
crying ; neither shall there be any more pain : but, having his
tabernacle with us, we shall dwell with him and he with us
more intimately than we have now any conception of, we being
his acknowledged people, and he our endeared God, for ever
and ever f .]
But as this Gospel has never yet produced what
it was destined to accomplish, it will be proper to
shew,
II. To what must be ascribed its inefficacy both in
them and us
The Gospel itself is not destitute of power : it is
" the rod of God s strength :" it is " quick and power
ful, and sharper than a two-edged sword :" it is
" mighty through God to the pulling down of the
strong-holds of sin and Satan :" it is the power of
God unto salvation to all who truly believe it. Yet
its operations have been very limited and partial.
And whence arises this ? I answer,
The Jews " mixed not faith with what they
heard "-
[Moses from the beginning told them of all the blessings
which God had in reserve for them : yet from the beginning
they were an unbelieving people. Though Moses had given
them abundant evidence of his divine mission, they murmured
against him, when they found their burthens augmented in
consequence of his interposition &. When they had seen all
the wonders wrought in their behalf in Egypt, they again
complained, as soon us ever tliev saw the hosts of Pharaoh
< ver. f). Net), xi. f), 10, 1316.
f Rev. xxi. 3, 1. - Kxod. v. 2123.
198 HEBREWS, IV. 2. [2282.
pressing upon their rear, and ready, as they thought, to over
whelm them 11 . When they had passed through the sea on
dry ground, and seen their enemies, who presumed to follow
them, dead upon the sea shore, they were still as unbelieving
as ever, and regretted that they had ever been induced to
leave the land of Egypt. They even questioned " whether
God were amongst them or not ." But a few weeks after
wards they altogether renounced God, and worshipped the
golden calf. Thus it was on all occasions : whenever any fresh
difficulty arose, they distrusted God, and murmured against
him. When the spies brought their report of the land which
they had searched out, the people universally gave way to
despondency, as much as if they had never seen any one
display of God s power in their behalf. On this account they
were all doomed to perish in the wilderness, " God swearing
in his wrath that they should not enter into his rest." In a
word, " they could not enter in because of unbeliefV]
We also are alike unbelieving in relation to the
truths we hear
[The very necessity of redemption is denied by multitudes,
or at least is acknowledged only in a speculative way, and
without any due sense of its importance. The Jews under the
pressure of their burthens cried mightily to God, so that their
groans entered into the ears of the Lord of hosts. But when
has he heard from us those sighs and groans by reason of the
pressure of our sins ? When has he heard those earnest cries
for deliverance from the guilt we have contracted, and from
the power of our in-dwelling corruptions ? Alas ! when urged
on these subjects, we reply in our hearts, " Let us alone, that
we may serve the Egyptians 1 ." If told, that " the whole
world lieth in wickedness," and that we must flee from it, as
Lot from Sodom, if we will escape its ruin, we despise the
warning, like the sons-in-law of Lot, and regard our monitor
as " one who only mocks us" with absurd and groundless
alarms.
If brought to give a general assent to the truths we hear,
we still do not approve of a life of faith as the means of our
final preservation. Why must we subject ourselves to so
many trials and difficulties ? Why may we not go in an easier
way to heaven ? Why must our separation from the world be
so entire? Why may we not still enjoy the leeks and onions
of Egypt, instead of subsisting upon the light and tasteless
food provided for us ? Why must we be so dependent ? Why
be looking every day and hour to the pillar and cloud for
h Exotl. xiv. 11, 12. Exod. xvii. 3, 4, 7.
k Heb. iii. 19. > Exod. xiv. 12.
2282.] WHY MEN PROFIT LITTLE BY THE GOSPEL. 199
direction, and never to follow my own way? Why am I to
have nothing in myself, but all in Christ ? Why should I be
necessitated to seek such a measure of sanctification, as not to
entertain a " thought that is not brought into captivity to the
obedience of Christ?" We choose to have greater liberty,
and an easier path. We choose to have a less humiliating
way, where we may derive some supplies from a stock of our
own, and be able to ascribe some measure of credit to our
selves.
Nor are we by any means satisfied with the rest that is
provided for us ; we wish for some rest in earthly things ; and
murmur at the prohibition to seek it in them. Why must I
have as the one object of my desire a portion that is invisible?
Of the Israelites it is said, " they despised the pleasant land ;
they believed not God s word" 1 :" and the same may be said of
us. We do not estimate aright the felicity of heaven : we do
not despise every thing else in comparison of it: we do not
follow after it with the ardour that we ought : we shew, in the
whole of our life and conversation, that we do not think the
prize worth the toil necessary to secure it. Were we duly
impressed with the excellency of Canaan as " the glory of all
lands," we should grudge no labours or sufferings that we may
have to encounter in our way to it, nor any exertions that may
be necessary for the attainment of it.
What I have here said is applicable to the great mass even
of the Christian world : and the true reason of their being so
little influenced by all that they hear, is, that they do not
mix faith with it : they either account it a cunningly-devised
fable, or else imagine that some way shall be found for the
salvation of their souls besides that which is revealed in the
written word. They believe not what God has spoken either
of the way, or of the end ; and therefore they fall short of that
end, and perish in their unbelief]
To impress this subject the more deeply on our minds,
I \vill endeavour to IMPROVE it,
1. In a way of solemn inquiry-
fit surely is reasonable for all of us to inquire, What have
we " profited by the Gospel ? " If we have indeed been pro
fited by it, we can tell, in some degree at least, what are the
benefits which we have received from it. To imagine that we
have been really benefited, and not to know wherein we have
been benefited, and especially in a matter of such infinite im
portance, is palpable and wilful self-deception. I ask then,
wherein have we been profited by the Gospel ? What effect
has it produced upon our minds in relation to the things before
m Ps. cvi. -21.
200 HEBREWS, IV. 2. [2282.
spoken of? What have we experienced of a spiritual redemp
tion? What are we yet daily experiencing of a life of faith
upon the Son of God ? and how far does the prospect of eter
nal glory animate us to do and suffer all things for the attain
ment of it ? I pray you, brethren, put these questions to
yourselves, and satisfy not yourselves with a superficial or
evasive answer. Bring forth the benefits which you have
received : examine them : see how far they are of a saving
nature, and bear the stamp and character of a work of grace
upon the soul ! If such inquiries be unnecessary, trouble not
yourselves about them : but, if they will be made at the last
day by the Judge of quick and dead, and will form the ground
of your salvation or condemnation to all eternity, then let
them be duly weighed, and impartially answered by every one
of us: for, if we be not profited by the Gospel now, sure I am
that we shall not be profited in the eternal world ; yea, rather,
that very " word which ought to have been to us a savour of
life unto life, will be to us a savoiir of death unto death 11 ."
You all remember how greatly the guilt of Bethsaida and
Chorazin was aggravated by their misimprovement of the pri
vileges which they enjoyed under the ministry of our Lord :
being exalted to heaven in their privileges, they were cast
down the deeper into hell for their abuse of them . The Jews
in general too would not have had sin, comparatively, it they
had not enjoyed the ministry of our blessed Lord : but that
left them without excuse p . And even they will be innocent in
comparison of you, if you, with the yet fuller light that is
shining round you, neglect to improve the day of your visi
tation* 1 .]
2. In a way of affectionate remonstrance
[It is clear and manifest, that the great mass of Christians
do not mix faith with what they hear : for, if they did, they
would obey it. Faith has the same respect to the proper ob
jects of faith, as reason has to the proper objects of reason.
From reason, we know that some things will be beneficial to
the body, and other things injurious : and in accordance with
its dictates we act, unless we are violently impelled in opposi
tion to them, by some more operative principle in our minds.
So will faith act. If we be blinded and overpowered by sense,
we are then under the influence of unbelief. And if this be
the predominant principle in our minds, O ! think how awful
will be our state ! Verily, if this be of all sins the least cri
minal in appearance, it is of all sins the most fatal in its ten
dency : for whilst other sins render us obnoxious to God s
n 2 Cor. ii. 16. Luke x. 1315.
P John xv. 22. 1 Matt. xii. 32.
2283.] THE REST THAT REMAINS FOR GOD S PEOPLE. 201
displeasure, this binds them all upon us, and precludes, as long
as it is in exercise, all hope and possibility of obtaining mercy.
See its operation as marked in our text. Methinks we have
here the veil of the invisible world drawn aside. We are in
the habit of sending all to heaven ; but here we see how few
in comparison do really attain the promised rest. Of all the
six hundred thousand Israelites that were advanced to man
hood, two only were suffered to enter into Canaan. All the rest
(with the exception of the Levites) fell short through unbelief.
And this is recorded as a warning to us, that we buoy not up
ourselves with delusive expectations, in reference to our final
state 1 . We can never alter that word, " He that believeth
shall be saved, and he that believeth not shall be damned." I
entreat you therefore to " mix faith with what you hear" from
the infallible records of God s word. Mix faith with it, I say,
in the same intimate and influential manner as you mix reason
with the deductions of reason. Your reason soon makes you
flee from a house that is on fire, and to run to a place of safety
from one that seeks your life : let your faith operate in like
manner, without delay ; stimulating you to flee to Christ for
safety, and to lay hold upon the hope that is set before you in
the Gospel.]
T 1 Cor. x. 1 G, 11. Jude, ver. 5.
MMCCLXXXIII.
THE REST THAT REMAINS FOR GOD*S PEOPLE.
Heb. iv. 9. There remaineth therefore a rest to the people of
God.
THE servants of God possess many distinguished
privileges. Their state in this world is far happier than
that of the ungodly ; hut there is an infinitely richer
portion reserved for them hereafter. To this David
had respect in that awful denunciation a , whence it
appears, that though prefigured by other rests, it
remains yet to be enjoyed b .
3 Ps. xcv. 1 1 .
b The Apostle s argument seems to be this : God instituted a day
of rest in commemoration of his having ceased from his works of cre
ation. And many centuries afterwards he promised a rest to his
people in the land of Canaan. But that rest was only typical of a
more glorious sabbath, of which David spake a long time after the
other had been enjoyed. From hence the Apostle concludes that there
202 HEBREWS, IV. 9. [2283.
I. Who are the people of God ?
This title cannot belong to all indiscriminately
[The greater part of the world are idolatrous heathens.
The generality of those who are called Christians are ignorant
of God. Impiety and profaneness abound in every place :
this indisputably proves the Apostle s assertion . The sinful
works of men plainly shew whose people they are d ; nor do all
who " profess godliness" really belong to God e . There are
many who deceive both themselves and others*.]
Those who alone have a right to it are described by
God himself g .
They " worship God in the Spirit"
[It is the characteristic of God s enemies that they neglect
prayer h : nor will formal services prove us to be God s people 1 .
No worship is acceptable to him but that which is spiritual k .
His faithful servants are importunate at the throne of grace 1 .]
They "rejoice in Christ Jesus"
[They do not merely acknowledge him to be the Messiah :
they make daily application to him as the only ground of their
hopes. Their hearts are lifted up with devout affection to
wards him. They delight in him as their all-sufficient Re
deemer.]
They " have no confidence in the flesh"
[They are deeply convinced that " in them dwelleth no
good thing." They see the folly of trusting to their own
strength or wisdom 11 . They acquiesce fully in Solomon s
direction . They look for every thing in Christ alone?.]
To these belong many glorious privileges.
II. What is the rest which remaineth for them ?
They have already in some respect entered into
rest" 1
[They are freed from the terrors of a guilty conscience 1 .
must yet be a rest, or 2a/3/3anoyzoe (for he changes the word which
he had before used, in order more strongly to intimate the analogy
between the different rests there spoken of) remaining for the people
of God.
c Rom. ix. 6. d 1 John iii. 8. John viii. 44.
e Rom.ii. 28, 29. Tit. i. 16. f Rev. iii. 1. Jam. i. 26.
g Phil. iii. 3. h Ps. liii. 4. J Matt. xv. 8, 9.
k John iv. 23,24. Eph. vi. 18. m 1 Pet. i. 8.
11 Prov. iii. 5. Prov. xxviii. 20. r 1 Cor. i. 30.
i Ileb. iv. 3. r Heb. x. 22.
2283. J THE REST THAT REMAINS FOR GOD S PEOPLE. 203
They feel a delight in ordinances and Sabbaths. Their minds
are fully satisfied with the Gospel salvation. They experience
the truth of our Lord s promise 8 .]
But the rest which awaits them is far superior to
that they now possess
They will enjoy a freedom from all labours and
sorrows
[They are constrained to labour as long as they are in the
world. Their whole life resembles a race or warfare. They
can obtain nothing without strenuous exertions 4 : and of ne
cessity they are encompassed with many sorrows". But in
heaven they will cease from their labours x : nor will their
happiness have any intermission or alloy y .]
They will be exempt from all influence of sin or
temptation ,
[Sin now defiles their very best services. Satan is also
unwearied in his endeavours to corrupt them 2 . These are
sources of much pain to them at present. But the souls of all
in heaven are made perfect 3 : nor can any unclean thing enter
to defile them b . Their triumph will be complete and ever
lasting .]
They will dwell in the immediate presence of their
God-
[Their capacity of enjoying God will be wonderfully en
larged : they will behold him not darkly, as now, but face to
face d . The Saviour s glory will be the object of their devoutest
admiration 6 . Their delight in him will surpass their present
conceptions f . They shall know that their happiness will be
eternal 8 . Then will every desire of their heart be fully
satisfied 11 .]
INFER
1. How desirable is it to be numbered among
God s people !
[The rest described is the portion of them alone. God
himself declares that the wicked have no part in it 1 : their
portion will be very different k , and its duration also will be
Matt. xi. 28. l Matt. xi. 12. " Acts xiv. 22.
x Rev. xiv. 13. y Rev. xxi. 4. z 2 Cor. xi. 3.
a Heb. xii. 23. b Rev. xxi. 27. e Isai. Ix. 20.
d 1 Cor. xiii. 12. c John xvii. 24. f Ps. xvi. 11.
B Rev. xxii. 3 .5. h Ps. xvii. 1">. Isai. Ivii. 21.
k Ps. xi. 6.
204 HEBREWS, IV. 12. [2284.
endless 1 . Who then would not wish to be numbered with the
saints ? Who does not desire to participate their inheritance ?
But we must first be conformed to their character. We must
renounce self-confidence, and believe in Christ. It was un
belief which excluded the Israelites from Canaan" 1 . Let us
fear lest the same evil principle rob us of the heavenly rest".]
2. With what delight may God s people look for
ward to death !
[The hour of death is often an object of terror to the
godly, but it should be welcomed as a season of joy. Does
not the husbandman rejoice in his wages, the mariner in his
haven, the soldier in the spoils of victory ? Much more should
the Christian rejoice in the approach of his rest. Let us then
long after it, like the holy Apostle ; and let us labour to attain
it in full confidence of success p .]
1 Rev. xiv. 11. Heb. iii. 18, 19. n Heb. iv. 1, 11.
2 Cor. v. 2. P 2 Cor. v. 6, 8, 9.
MMCCLXXXIV.
THE WORD OF GOD QUICK AND POWERFUL.
Heb. iv. 12. The word of God is quick, and powerful, and
sharper than any tivo-edged sword, piercing even to the
dividing asunder of soul and spirit, and of the joints and
marrow, and is a discerner of the thoughts and intents of the
heart.
THE state of a Christian s mind should be alike
distant from slavish fear and from presumptuous con
fidence. He is authorized to entertain a confidence,
because he has Omnipotence for his support, and
the veracity of God pledged to supply him with all
that is needful for his spiritual welfare. But he has
need of fear also ; because he is in the midst of temp
tations, and has a deceitful heart, ever ready to
beguile him. In the view of his privileges, he may
rejoice : but in the view of his dangers, he should
tremble. In a word, he should, as David expresses
it, " rejoice with trembling." This frame of mind is
supposed by many to be unsuited to that full liberty
into which we are brought under the Christian dis
pensation. But St. Paul continually inculcates the
2284.] WORD OF GOD QUICK AND POWERFUL. 205
necessity of it in order to a safe and upright walk :
" Be not high-minded, but fear :" " Let him that
thinketh he standeth, take heed lest he fall." But in
no place of Scripture is this mixture of diffidence and
affiance more strongly insisted on than in this and the
preceding chapters. We are taught the indispensable
necessity of " holding fast the confidence, and the
rejoicing of hope, firm unto the end 3 ;" and yet we
are again and again warned by the example of the
Israelites, who were excluded from the promised
land, lest we also should " fall after the same ex
ample of unbelief V It is in this view that the de
clarations in our text are introduced. There ,is an
abruptness in them which renders the meaning of the
Apostle somewhat difficult at first : but when the
connecting link is supplied, the sense of the passage
is clear, and very important. It speaks to this effect:
The Israelites thought they had sufficient grounds
for their unbelief; yet it ruined them. You also
may be deceived by an evil heart of unbelief: but,
however you may vindicate yourselves, that word,
which you now disobey, will judge you in the last
day ; and will both expose your self-delusion, and
justify God in passing against you a sentence of
exclusion from the promised land.
The scope of the passage being thus explained, we
propose to consider,
I. The description here given of the word of God
Many able commentators have given it as their
opinion, that, by " the word of God," we are to un
derstand the Lord Jesus Christ, who is frequently
called by that name in the Holy Scriptures. But
St. Paul never speaks of Christ by that name : nor is
there any mention of Christ in the context. On the
contrary, the word of revelation is mentioned, as that
which the Israelites would not believe ; as that also
which excluded them from the promised rest d ; and
as that, which speaks to us precisely as it did to them 6 .
a Heb. iii. G. b ver. 1, 11. e ver. 2.
d II, -l>. iii. 711. ver. 79.
206 HEBREWS, IV. 12. [2284,
And the different things spoken of it in the text are
far more suited to the written word, than to the Lord
Jesus Christ. To that, therefore, we limit the de
scription before us. Its properties are set forth,
1. In figurative terms-
fit is " quick," that is, a living word. Our blessed Lord
represents it in the same view : " The words that I speak unto
you, they are spirit, and they are life f ." And it is the very
same term which Stephen also makes use of, when he calls the
Scriptures " the lively oracles g ." The word is not a mere dead
letter, that will soon vanish away : it lives in the mind of God :
it lives in the decrees of heaven : it liveth and will live for ever:
nor will millions of ages cause it to be forgotten, or in the least
enervate its force. All besides this shall wax old, and decay :
but this shall endure, without the alteration of one jot or tittle
of it, to all generations 1 .
It is also " powerful." ear the appeal which God himself
makes to us respecting it : " Is not my word like as a fire ?
saith the Lord: and like a hammer that breaketh the rock in
pieces 1 ?" Yes: there is nothing that can resist its force.
But in the text it is compared with " a two-edged sword,"
which, how sharp soever it may be, cannot penetrate like that.
Frequently is it characterized by this image, especially as pro
ceeding from the mouth of the Lord Jesus Christ k . Yet does
that image give but a very faint idea of its power : for a sword,
though it may inflict a mortal wound, would be utterly in
capable of dividing, with accuracy, the almost imperceptible
organs of the human frame : but the word can " pierce to the
dividing asunder the joints and marrow, yea, and the animal
soul also from the rational spirit." By this is meant, that
there is nothing so hidden, which it cannot detect; nothing so
blended, which it cannot discriminate.
This the Apostle proceeds to set forth,]
2. In plain language
[The word is " a discerner of the thoughts and intents of
the heart." Of the unregenerate man it is said, that " every
imagination of the thoughts of his heart is only evil continu
ally 1 ." The regenerate are " renewed in the spirit of their
minds." But still they are not so renewed, but that some
imperfection cleaves to all which they do : there is something
in every thought and every purpose of the human heart, some
thing which still shews that man is a fallen creature, and which
f John vi. 63. * Acts vii. 38. h 1 Pet. i. 2325.
1 Jer. xxiii. 29. k Isai. xlix. 2. Rev. i. 16.
1 Gen. vi. 5.
2284.] WORD OF GOD QUICK AND POWERFUL. 207
cannot stand the strict scrutiny of God s all-seeing eye. If he
lay judgment for a line, and righteousness for a plummet, there
is not any thing in which there will not be found some obli
quity. Such a perfect standard is the word of God: " it will
discern between the good and evil that is in the most holy
thought of the most perfect of men." In the hand of " the
Spirit, whose sword it is m ," its power is infinite, even though
it be wielded by the feeblest arm. In the hand of the prophets,
it " hewed" the hypocritial Jews in pieces". In the hand of
the Apostles, it pierced thousands to the heart at once . In
the hand of ordinary ministers, it has still the same power,
and can so detect all the secret thoughts of men s hearts, as to
evince that, it is indeed the very word of God himself P,
and through him is still, as much as ever, " mighty to the
casting down of the most haughty imaginations, and to the
bringing of every thought into captivity to the obedience of
Christ i."]
But that which gives to this description its force, is,
II. The end for which it is adduced
The Apostle means to say, that, however secret
the workings of unbelief may be, they will all be
detected and condemned by the word in the last day.
Now,
Unbelief is a most subtle sin-
fit has ten thousand pleas and pretexts by which it clokes
its malignity, and justifies to the mind and conscience its
operations. See it in the Jews, whom it deceived to their
ruin. There was always some great trial, some apparently
insuperable difficulty in their way. They supposed that God
would make all their way easy, and that they should have
nothing to try their faith and patience. Hence they construed
every difficulty as a violation of God s promises, and a prelude
to his final dereliction of them. Hence also they made their
appeals upon this subject with as much confidence, as if their
conclusions were undeniable : and the chastisements which they
received for their impiety only increased their complaints, as
though, in addition to the disappointments of their legitimate
expectations, they were treated with undeserved cruelty. Thus
it is with us: we hide from ourselves, or rather we justify to
ourselves, the workings of unbelief. Its operations all seem to
us to be founded in truth and equity. If we look at God s
m Eph. vi. 17. " Hos. vi. 5. Acts ii. 37.
P 1 Cor. xiv. 24, 25. 1 2 Cor. x. 4, 5.
208 HEBREWS, IV. 12. [2284.
threatenings, it cannot be that they should ever be executed,
because such a procedure would be inconsistent with the Divine
perfections, and an act of injustice towards man. If the pro
mises of God be the object to which our attention is turned,
they are too great, and too good to be performed ; or at least,
that they are not intended for such sinners as we. Besides,
they are so far out of our sight, as to have, in our conceptions,
little or no reality, in comparison of the objects of time and
sense. Other sins we excuse as acts of frailty: but this we
justify, as an act of wisdom.]
But, how subtle soever our unbelief may be, the
word of God will discover and condemn it
[The word of God is so comprehensive, that there is not
in the whole creation a thought or purpose that does not come
within its range 1 : and it is so minute, that there is not the
slightest " imagination of a thought," of which it does not take
cognizance. It is spiritual, even as the Author of it himself is
spiritual ; and, when it is brought home with power to the
soul, it convinces a man of sins of which he had before not the
least conception 8 . As by a chemical process the constituent
parts of material bodies may be discovered, so by the applica
tion of the word to our souls in the last day will every thought
be decompounded, as it were, and its every particle of good or
evil be disclosed 1 . The fire that will try us will search the inmost
recesses of the soul, and determine, with infallible precision, the
quality of the most latent imagination there". Of this we have
an earnest in the events which happened to the Jews in conse
quence of their unbelief. Thus God addresses them by the
Prophet Zechariah : " our fathers, where are they ? and the
prophets, do they live for ever ? But my words and my statutes
which I commanded my servants the prophets, did they not take
hold of your fathers ? and they returned and said, Like as the
Lord of Hosts thought to do unto us, according to our ways and
according to our doings, so hath he dealt with us x ." And the very
same confession will, assuredly, be made in the last day by the
most confident unbeliever in the universe: " His sin shall surely
find him out y ;" and it shall then be seen, " whose word shall
stand, God s or his 2 ." The counsels of every heart shall then
be made manifest 3 ;" and God be justified before the whole
universe in the sentence that he shall pass b .]
From hence we may SEE
r Ps. cxix. 96. s Rom. vii. 9, 14. l John xii. 48.
u 1 Cor. iii. 13. x Zech. i. 5, 6. > Numb, xxxii. 23.
z Jer. xliv. 28. a 1 Cor. iv. 5.
b Ps. li. 4. with Rom. iii. 4.
2284.] WORD OF GOD QUICK AND POWERFUL. 20!)
1. How attentive we should be to the word of
God-
[Would we but inspect it with humility and care, it would
be as a glass to reflect our own image, in a way that nothing
else can do c . And, is it not madness to neglect the opportunity
it affords us of learning our true character, and of ascertaining,
before hand, the sentence of our Judge? To what purpose is
it to deceive our own souls ? Will that word be altered ?
Will any other standard be brought forward whereby to esti
mate our state ? Or shall we be able either to dispute its
testimony, or avert its sentence? Dear brethren, remember
the description given of it in our text : think how unavailing
all your pleas and excuses will be, when its voice shall be
raised against you : and now, ere it be too late, take it as
a light to search all the secret corners of your hearts 1 , and to
guide your feet into the way of peace.]
2. How fearful we should be of unbelief
[As there is no grace which so honours God, as faith, so
there is no sin which so dishonours him, as unbelief. Other
sins, though they oppose his authority, do not deny his right to
command : but unbelief questions the very existence of his
truth. Hence does St. John so frequently speak of it, as
"making God a liar e ." Ah! little do the sceptic and the
unbeliever think what guilt they contract : and little do they
imagine what chains they are forging for their own souls !
How, I would ask, will any man get his sins forgiven ? it can
only be by faith in the Lord Jesus Christ ; and by a living-
faith too : for it is not a dead faith that will suflice ; but
such a faith as unites the soul to Christ, and derives out of
his fulness all that grace, and mercy, and peace which we
stand in need of. Most awful is that declaration of God, that
" all the fearful and unbelieving shall have their part in the
lake that burneth with fire and brimstone ; which is the second
death 1 "." Whether we believe this or not, it will prove true in
the end: and the sentence, once denounced against Israel with
an oath, shall again be repeated against all that abide in unbe
lief; " I swear in my wrath, that they shall not enter into my
rest."]
3. How earnestly we should pray to God for the
gift of his Spirit
[It is by the Spirit of God alone that we can either " be
convinced of unbelief*- ," or be enabled to exercise a living
faith 1 . O! beg of God to give you his Spirit. Seek it in
c Jam. i. 23, 24. J John iii. 19 21. Prov. xx. 27.
e 1 John ii. 22. and v. 10. f Rev. xxi. S.
John xvi, 8, 9. * Eph. ii. 8. Phil. i. 29.
\ or.. \i.\. r
210 HEBREWS, IV. 13. [2285.
earnest; and you shall not ask in vain 1 . It is the Spirit s
office to " take of the things that are Christ s, and to shew them
unto you k ." It is his office to make the word effectual to
your souls : for it is then only effectual, when " it comes in
demonstration of the Spirit and of power 1 ." Read not then,
nor hear, the word in dependence on your own strength ; but
cry mightily to God to bring it home to your hearts " with
power, and in the Holy Ghost, and in much assurance."
Then shall you experience its life-giving efficacy, and find it
" the power of God to the salvation of your souls"."]
1 Luke xi. 13. k John xvi. 14. 1 Cor. ii. 4.
1 Thess. i. 5. " Rom. i. 1(3.
MMCCLXXXV.
GOD SEES OUR INMOST THOUGHTS.
Heb. iv. 13. All things are naked and opened unto the eyes
of him ivith ivhom we have to do.
MEN will commit those things in secret, which
they would not commit, if they knew that the eye of
a fellow-creature was upon them. But, if they duly
considered the omniscience of God, they would be as
watchful over their conduct in their most hidden re
cesses, as they now are in the noon-day. Yea, they
would impose a far greater restraint on their inmost
thoughts, than they now do on their outward actions.
To fortify the Hebrews against apostasy, the Apostle
endeavoured to impress upon their minds the thought
that every motion of their hearts was strictly noticed
by God.
From his words we shall consider,
I. The omniscience of God
" There is not any thing in the whole creation
which is not manifest in his sight." At one glance he
beholds,
1. All things
[All that is past, however long since, or however for
gotten by us, is as fresh in his memory, as if it had been
transacted this very moment a . All present things, in whatever
> Isai. xli. 22.
2285. J CiOD SEES OUR INMOST THOUGHTS. 211
quarter of the globe, and however hidden from mortal eyes,
are visible to him b -All future events, whomsoever
they concern, even the eternal states of all that ever shall be
born, are known by him with as much certainty as if they
were already accomplished
2. All men-
[The actions of men are not only noticed by him, but
weighed in a most perfect balance d - Their words are
all distinctly heard by him, and recorded before him 6 . Their
very thoughts, how secret or transient soever they be, are also
marked, and written by him in the book of his remembrance f
- The priests, when inspecting the sacrifices that had
been Jlayed and cut asunder, did not so infallibly discern any
blemish that might be found, either on their external part or
in their inwards, as God discerns " every imagination of the
thoughts of our hearts g " ]
That we may not give our assent to this truth
without being suitably affected with it, let us con
sider,
II. The concern we have in it
The words of the text include a double inter
pretation
We shall include both senses by observing,
1. " We have to do with God" in every transaction
of our lives
[The law of God extends to the whole of our conduct :
every action therefore, with every word and thought, is an
act of obedience to him or of disobedience : there is not a
possibility of detaching ourselves from him for an instant, so
as to assert our independence in the least respect. Om minds
should be constantly full of love to him ; and our every pur
pose and desire should have respect to his glory 1 . How
deeply then are we interested in approving ourselves to him !
If we had merely to do with our fellow-creatures, it might
suffice to have our actions right, even though there were some
defect in our motives and principles ; but when we have to do
with the heart-searching God, we should be careful that every
motion of our hearts be agreeable to his mind and will.]
Job xxviii. 24. c Isai. xlvi. 9, 10. Acts xv. 8.
d 1 Sam. ii. 3. Job xxxi. 4. e Ps. cxxxix. 4. 2 Kings vi. 12.
f Ezek. xi. 5. Gen. vi. ">.
I lyim KUI TEwa\ri\iffplva. This may be further illustrated by
1 s. xi. 4, " his eye-lids try" &c.
1 Cor. x. 31.
212 HEBREWS, IV. 15, 16. [2286.
2. We must "give an account to God 1 " of all that
we do
[Every thing we do is noticed by God, in order that it
may be recompensed at the day of judgment k . The book of
his remembrance will assuredly be opened in that day 1 ; and
every action, word, and thought, during our whole lives, will
have an influence on his decision. However trivial any thing
may be in our eyes, or even imperceptible by us, it will
enhance our happiness or misery to all eternity : how anxious
then should we be to walk as in God s sight ! and how should
we labour daily to lay up an increasing weight of glory, in
stead of" treasuring up wrath against the day of wrath!"
We may IMPROVE this subject,
1. For the awakening of the careless
[You may think, like those of old, that God does not see
or regard your ways"; but, if Achan was detected and punished
by God s immediate interference in this world , how much
more shall you be in the day of righteous retribution!]
2. For the encouragement of the sincere
[If God notices the defects of his people, he both makes
allowance for them, and observes also their excellencies 11 : nor
have they so much as a good desire, which he does not mark
with special approbation q . Let all then stir up their hearts
to seek and serve him r : so, notwithstanding their defects, they
shall receive his plaudit in the day of judgment 8 .]
uv riplr 6 Xoyoe. k Jer. xvii. 10. l Rev. xx. 12.
m 2 Cor. iv. 17. with Rom. ii. 5. n Ps. xciv. 7.
Josh. vii. 14, 18, 25. P Comp. Ps. ciii. 14. with Rev. ii. 9.
1 Ps. xxxviii. 9. Mai. iii. 16. 1 Kings xiv. 13.
r 1 Chron. xxviii. 9. s I Cor. iv. 5.
MMCCLXXXVI.
ENCOURAGEMENT DERIVED FROM THE CHARACTER OF
CHRIST.
Heb. iv. 15, 16. We have not an High-priest ivhich cannot be
touched with the feeling of our infirmities ; but was in all
points tempted like as ive are, yet without sin. Let us there
fore come boldly unto the throne of grace, that ive may obtain
mercy, and find grace to help in time of need.
NOTWITHSTANDING the excellency of the
Christian religion, when compared with that of the
2286.] ENCOURAGEMENT FROM CHRIST S CHARACTER. 213
Jews, there were not wanting many specious objec
tions, which a Jew might bring against it, and which,
on a wavering and ill-instructed mind, might operate
with considerable force. A Jew might, with some
appearance of truth, say, We know that our religion
is from heaven : we know that the sacrifices which
we offer are of divine appointment : we see the priest
actually making an atonement for us : we behold the
high-priest carrying the blood of the sacrifice within
the vail : and we hear him pronouncing the very
benediction which God put into his mouth. You
Christians lose all these advantages, and rely on mere
notions of your own, which have nothing visible, no
thing real. But to these objections the Christian
may reply, We have a better sacrifice, and a greater
High-priest than you : and though we see neither
the sacrifice nor the High-priest with our bodily eyes,
we know he is entered into a better tabernacle, that
is, into heaven itself, " there to appear in the pre
sence of God for us :" and therefore do we " hold
fast our profession," yea, and will hold it fast, what
ever menaces, or whatever allurements, be employed
to turn us from it.
But if the greatness of our High-priest be suffi
cient to determine us, what will not the consideration
of his goodness be ? Let us but contemplate that,
and we shall need nothing further to keep us stead
fast even to the end : for we shall have a perfect
assurance that we shall never want any thing that is
requisite either for our spiritual or eternal welfare.
This is the idea suggested in the text; from whence
we are naturally led to notice,
I. The character of our great High-priest
Though he was " the Son of God," " Jehovah s
Fellow," "the brightness of his Father s glory, and
the express image of his person," yet " He was in
all points tempted like as we are."
[In bodily sufferings, he was tried with hunger and thirst,
and weariness and pain ; and had not even a place where to
lay his head. As for persecutions from men, no human being
214 HEBREWS, IV. 15, 16. [2286.
was ever pursued with such bitter unrelenting animosity as he.
No terms were too vile to be applied to him : he was called
" a glutton and a wine-bibber," a deceiver and blasphemer, a
Samaritan and a devil : and the whole nation rose against him
with that indignant cry, " Crucify him, crucify him." Of his
assaults from Satan, what shall we say? What words can
express the conflicts he maintained with all the powers of
darkness, in the wilderness, and in the garden of Gethsemane,
when through the agonies of his soul his whole body was
bathed in a bloody sweat? From the hidings of his Father s
face also, and from a sense of his wrath, when, as we are told,
" it pleased the Lord to bruise him," his sufferings infinitely sur
passed all that any created imagination can conceive. When
his soul was sore troubled, even unto death, he prayed indeed
for the removal of the bitter cup, yet drank it, when put into
his hands, without complaint: but when he was called to
endure the consummation of his misery in the hidings of his
Father s face, he could not forbear pouring forth that heart
rending complaint, " My God, my God, why hast thou for
saken me ? " Thus was he foremost in almost every trial that
we can possibly be called upon to sustain ; and notwithstanding
in him was no sin, he was, far beyond any of the sinners of
mankind, " a man of sorrows, and acquainted with grief."]
Having experienced in his own person all that we
can feel, he sympathizes with us in all our trials
[The double negation in our text is very expressive ; and
imports much more than a simple affirmation. Our High-
priest is most assuredly a tender sympathizing Friend : and
one great end for which he submitted to be tempted like us,
was, that he might learn to appreciate aright our sufferings,
and " be able to succour us in our temptations a ." He now
can say, more emphatically than heretofore, " I know their
sorrows 1 *:" and more justly may it be said of him, " His soul
is grieved for the misery of Israel ." So acutely does he feel
for all his members, that " whoso persecuteth them, perse
cutes him d ;" and " whoso toucheth one of them, toucheth the
apple of his eye 6 ." What he felt when he wept at the grave
of Lazarus, he still feels, as it were, when he beholds his
sorrowing and afflicted people. From whatever quarter their
troubles arise, from, men or devils, from body or from mind,
yea, or even from the hand of God himself, his compassion is
the same, and his sympathy is ready to exert itself for their
relief.]
a Ilcb. ii. 18. b Exod. iii. 7. Judg. x. 16.
d Acts ix. 4. e Zech. ii. 8.
2286.] ENCOURAGEMENT FROM CHRIST^ CHARACTER. 215
Such being indisputably the character of our High-
priest, let us contemplate,
II. The encouragement to be derived from it in all
our addresses at the throne of grace
The thought of having such an High-priest passed
into the heavens to further our cause in the presence
of his God, emboldens us to come to God himself,
1. Without fear, as arising from a sense of our own
unworthiness
[Had we not such an Advocate, it would be impossible
for us to draw nigh to God with any hope of acceptance. To
such unholy creatures as we, God would be nothing but " a
consuming fire." But, when we recollect what a sacrifice our
great High-priest has offered, and that " he is entered into
heaven with his own blood," and that he pleads the merit of
that blood in behalf of his believing people, how can we doubt
of acceptance through his prevailing intercession ? Be it so,
our sins have been most heinous : yet are we assured, that
" his blood will cleanse from all sin," and that they who are
washed in it, shall be as wool, and their crimson sins be
white as snow. Had we the guilt of the whole world accumu
lated on our own souls, still need we not despair, since he who
is our Advocate is also " a Propitiation for us, and not for our
sins only, but also for the sins of the whole world f ." If the
blood of bulls and goats prevailed for Israel to the purifying
of the flesh, how 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 g . With such an Advocate we have nothing to
fear. We are sure that " him the Father heareth always :"
and that " he is able to save to the uttermost all who come
unto God by him, seeing he ever liveth to make intercession
for themV He has the names of all his people on his breast
plate, and on his heart : and the chief of sinners may be as
confident of acceptance through him, as those who have com
paratively little to be forgiven .]
2. Without doubt, as arising from the greatness of
the things we have to ask
[All that we can need is comprehended in two things,
" mercy and grace ;" the one, for the pardon of our past trans
gressions ; the other, for the preservation of our souls from sin
f 1 John i. 2. 6 Heb. ix. 13, 14.
h Heb. vii. 25. 1 Tim. i. ]">, 1(5. ipoi Trpw-w.
HEBREWS, IV. 15, 16. [2286.
in future. Now these are the very things specified in our
text, as to be asked by us in the name of our High-priest
with boldness and confidence : and we are assured, that they
shall be granted, both in the time and measure that we need
them. We are not to be accounting any thing too great to
ask, because there is nothing too great for him to give. We
" are not to be straitened in ourselves, seeing that we are not
straitened in him." We may " ask what we will ; and it shall
be done unto us k ." However " wide we open our mouth, it
shall be filled 1 ." Let our need of mercy be ever so great, " we
shall obtain mercy ;" and our need of grace ever so abundant,
the supply shall be proportioned to our need. If we want
grace to sustain suffering, to fulfil duty, to transform the soul
into the Divine image, " Ask and have," is the Divine com
mand : and our boldness in asking cannot be too great, pro
vided it be of a right kind : it must not be of an unhallowed
and presumptuous cast; but duly tempered with penitential
sorrow, and patient resignation. Then it may rise to a con
fident expectation, and a full assurance of faith.]
But whilst we are thus encouraged to draw nigh to
God, let us LEARN,
1. That nothing is to be obtained without prayer-
fit is not the death of Christ as our sacrifice, nor the
intercession of Christ as our great High-priest, that will save
us, if we do not pray for ourselves. Though he is on a throne,
and that throne is a " throne of grace," we shall receive no
benefit from his power or grace, if we do not sue for it in
earnest and believing prayer. His offices are not intended to
supersede our endeavours, but to encourage them, and to
assure us of success in the use of the appointed means. Those
are always characterized as " enemies, who call not upon
God :" and we are warned plainly that we cannot have, if we
neglect to ask n . The means must be used in order to the end ;
and it is only in, and by, the means, that the end can ever
be attained . Hear this, ye who neglect prayer, or draw nigh
to God with your lips only and not with your hearts ! Unless
" in every thing, by prayer and supplication, with thanks
giving, you make your requests known unto God," you can
never experience his blessing upon your souls, nor ever behold
the face of your God in peace.]
2. That in all your addresses to God your eyes
must be directly fixed on the Lord Jesus Christ as
your Mediator and Advocate
k John xiv. 13, 14. Ps. Ixxxi. 10. m Ileb. x. 19 22.
11 Jam. iv. :3. Matt. vii. 7, 8.
2286.] ENCOURAGEMENT FROM CHRIST S CHARACTER. 211
[When the high-priest was passing through the vail into
the holy of holies, the eyes of all were fixed on him as their
mediator ; and from his intercession all their hopes were de
rived. And how much more should our eyes be fixed on the
Lord Jesus Christ as our Advocate and Intercessor ! It is in
his name that we are taught to offer our supplications 11 : and
it is through his intercession alone that they can come up with
acceptance before God q . Seek then at all times to realize
this in your minds : and beg of God to make you deeply and
abidingly sensible of it : for " then only do you honour the
Father, when you thus honour his dear Son r ;" and then
only will the Father be glorified in you, when he is thus
honoured and glorified in the person of his Son 8 .]
3. That when you thus approach God in and
through his Son, all doubts of acceptance must be
put away
[We are not to be wavering in our minds when we draw
nigh to God. To doubt either his power or his willingness
to help us, is to disparage both the Father and the Son : and
prayers offered with a doubtful mind will never bring with
them an answer of peace 1 . It is quite a mistaken humility
that leads persons to question whether such sinners as they
can find mercy; or whether the grace of Christ can be sufficient
for them. All such doubts betray an ignorance of Christ, and
his Gospel. If he be not the Son of God, equal with the
Father, then we may well doubt his ability to help : or if his
sacrifice and intercession be not the appointed means of salva
tion for the whole world, then we may ask, Can he save such
a guilty wretch as me ? But if all has been ordered of the
Father, and the whole work of redemption has been executed
by the Son, then must we " not stagger at any of the promises,
but be strong in faith, giving glory to God 11 ." And according
to our faith, so shall it be done unto us.] x .
i John xvi. 23 2C. <i John xvi. G. T John v. 23.
s John xiv. 12. Jam. i. G, 7. u Horn. iv. 20.
x If this be the subject of a Charity Sermon, the following may be
inserted in the place of the last inference.
3. That whilst we derive such comfort from him, we should labour
to imitate his example
[He suffered for us, leaving us an example, that we should " follow
his steps." He requires us to " love one another, as lie has loved us ;"
and, if need be, to " lay down our lives for the brethren." And is
there not a eall for our sympathy at this time ? (Here set forth the
particular occasion and urgency of it.) Let us then shew that we
" possess the mind that was in Christ Jesus," and labour to the
uttermost to extend to our brethren such aid as shall be suitable
and sufficient fur them.]
^18 HEBREWS, V. 79. [2287.
MMCCLXXXVII.
CHRIST BENEFITED BY HIS OWN SUFFERINGS.
Heb. v. 1- 9. Who in the days of his flesh, ivhen he had
offered up prayers and supplications ivith strong crying and
tears unto him that ivas able to save him from death, and was
heard in that he feared ; though he were a Son, yet learned
he obedience by the things which he suffered; and being
made perfect, he became the author of eternal salvation unto
all them that obey him.
THE priestly office, as marked out by God, be
longed exclusively to the tribe of Levi. Yet our
Lord, though he was not of that tribe to which the
priesthood appertained, was truly and properly a
High-priest. He was constituted a priest of a dif
ferent order from that of Aaron, and executed the
duties of the priesthood in a far different manner
than it was possible for any other person to perform
them. He offered not the blood of bulls and of
goats, but his own body, for the sins of the world.
The Apostle describing the manner in which he mi
nistered, sets before us,
I. His conduct under his sufferings
Never were the sufferings of any creature compa
rable with those of Christ
[His bodily sufferings perhaps were less than many of his
followers have been called to endure 8 ; but those of his soul
were infinitely beyond our conceptions 11 : the assaults of Satan,
and the wrath of God, combined to produce that bloody sweat
in the garden of Gethsemane c .]
Under them he poured out his heart in prayer unto
his heavenly Father
[He never lost sight of God as his Father, but addressed
him with the greater earnestness under that endearing title d :
a It is possible indeed that the perfect temperature of his body
might give a more exquisite sensibility to the organs ; but this is no
where affirmed in Scripture.
b Ps. xxii. 14, 15. with Matt. xxvi. 38.
c Luke xxii. 44. d Mark xiv. 36.
2287.] CHRIST BENEFITED BY HIS OWN SUFFERINGS. 219
he knew that his Father was " able to save him from death :"
he therefore repeatedly besought him to remove the bitter
cup, and urged his petitions " with strong cries and floods of
tears ;" not that he repented of the work he had undertaken ;
but only desired such a mitigation of his sufferings as might
consist with his Father s glory, and the salvation of men 6 .]
Nor did he desist from prayer till he had obtained
his request
[Him the Father always heard, nor was an answer now
denied him : he was delivered from that which he chiefly de
precated^ Though the cup was not removed, he was not
suffered to faint in drinking it : he was strengthened by an
angel in answer to his prayer g , and clearly shewed what an
answer he had received, by the dignified composure with
which he immediately resigned himself into the hands of his
enemies h .]
His sufferings indeed could not be dispensed with ;
but they were amply recompensed by,
II. The benefit he derived from them
The benefits accruing to our Lord from his own
sufferings were,
1. Personal-
fit was necessary for him as our High-priest to experi
ence every thing which his people are called to endure in
their conflicts with sin and Satan 1 . Now the difficulty of
abiding faithful to God in arduous circumstances is exceeding
great : this is a trial which all his people are called to sustain,
and under it they more particularly need his almighty succour;
this therefore he submitted to learn. Though as the Son of
God he knew all things in a speculative manner, yet he could
not know this experimentally, but by being reduced to a
suffering condition ; this therefore was one benefit which he
derived from his sufferings. He learned by them more tenderly
to sympathize with his afflicted people, and more speedily to
succour them when imploring his help with strong crying and
tears k .]
e John xii. 27, 28. As a man, he could not but feel, and as a yood
man, he could not but deprecate, the wrath of God : but lie desired
nothing that was inconsistent with the Divine will, Matt. xxvi. 39.
f The learned differ about the sense of UTTU -/<; ti/Xafitiar; ; some
translate it pro reverentid, others ex metu. See Beza on Ileb. v. 7.
8 Luke xxii. 43. h John xviii. 4 S, 11.
1 Ileb. ii. 17. k Ilcb. ii. 18.
220 HEBREWS, V. 79. [2287.
2. Official-
[As the priests were consecrated to their office by the
blood of their sacrifices, so was Jesus by his own blood 1 .
From that time he had a right to impart salvation : from that
time also he exercised that right. The persons indeed to
whom alone he is " the author of eternal salvation," are,
" those who obey him." Not that they possess this qualifi
cation before he vouchsafes his mercy to them; but he in
variably transforms his people into his own image, and makes
them, like himself, obedient unto death" 1 .]
We may LEARN from hence,
1. What we should do under sufferings, or a dread
of God s displeasure
[We should not hastily conclude that we are not his
children": we should rather go with humble boldness to God
as our Father ; we should plead his gracious promises p ; nor
can we possibly be too earnest, provided we be content that
his will should be done. (Alas ! that there should be so little
resemblance between our prayers and those of Christ !) We
should however consider that as the best answer to prayer,
which most enables us to glorify God.]
2. Whither to go for salvation
[The Father was " able to save his Son from death," and
doubtless he can save us also ; but he has exalted his Son to
be a Prince and a Saviour q . To Christ therefore we are to
go, and to the Father through Christ*. In this way we shall
find him to be the author of eternal salvation to us 8 .]
3. What is to be our conduct when he has saved
us
[Jesus died " to purchase to himself a peculiar people
zealous of good works." We must therefore obey him, and
that too as willingly in seasons of severe trial as in times of
peace : we must be content to be conformed to the likeness
of our Lord and Master. Let us be faithful unto death, and
he will give us a crown of life *.]
wOftc sometimes means "consecrated:" see Heb. vii. 28.
m Phil. ii. 8. n Heb. xii. (5. Luke xv. 17, IS.
P Ps. 1. 15. i Acts v. 31. r Eph. ii. 18.
" Heb. vii. 25. * Rev. ii. 10.
2288.] THE SLOW PROGRESS OF MANY REPROVED. 221
MMCCLXXXVIII.
THE SLOW PROGRESS OF MANY REPROVED.
Heb. v. 11 14. We have many things to say, and hard to be
uttered, seeing ye are dull of hearing. For when for the
time ye ought to be teachers, ye have need that one teach you
again which be the first principles of the oracles of God; and
are become such as have need of milk, and not of strong meat.
For every one that useth milk is unskilful in the word of
righteousness : for he is a babe. But strong meat belongeth
to them that are of full age, even those who by reason of use
have their senses exercised to discern both good and evil.
THERE is in the Holy Scriptures a great diversity
of truths suited to the various states and capacities
of men. There are some so plain and simple, that
" he who runs may read " and understand them :
there are others so deep and mysterious, that persons
of the strongest intellect and most extensive erudition
are utterly lost in the contemplation of them. In
human sciences, men of genius and penetration have
a great advantage over those of a less cultivated and
comprehensive mind ; because the strength of their
faculties enables them to prosecute their researches
to a far greater extent than the others can : but in
divine knowledge, it is not the most learned, but the
most humble and heavenly-minded, person, that will
make the greatest progress. Ignorance in divine
things (especially among those who enjoy a faithful
ministration of the Gospel) springs from wilful re-
missness, rather than from any want of capacity ;
and involves the offender in very deep guilt. It is on
this ground that the Apostle reproves the Hebrews
for their inability to receive what he had to say
respecting Melchizedec and Christ. He represents
their infantile state as the consequence of their own
sloth, and as an occasion of considerable embar
rassment to himself, since he knew not how to open
to them the sublimer truths of Christianity, be
cause they were yet so ill-instructed in its very first
principles.
HEBREWS, V. 1114. [2288.
In explaining the drift of his address we shall,
I. Inquire whence it is that men s progress in divine
knowledge is so disproportioned to the advan
tages they enjoy
That many who hear the Gospel are but little pro
fited by it, is a melancholy and undeniable fact
[That persons should continue ignorant when little else
than heathen morality is set before them, cannot be wondered at.
But many, who for a course of years have had " Christ crucified
set before them," and have from time to time been addressed
with the greatest plainness and fidelity, yet are surprisingly
dark in their views of the Gospel. They think they understand
the plan of salvation ; and yet they confound things the most
distinct a , and disjoin things the most inseparable 15 . But, when
their notions are ever so clear and accurate, they still remain
without any experimental acquaintance with the truths of
God. They are " unskilful* in the word of righteousness."
Whatever they profess to believe respecting the depravity of
the heart, and " a life of faith upon the Son of God," they
have not an experience of it in their own souls ; so that they
still need as much as ever to have " the first principles of the
oracles of God" inculcated and enforced. " Considering the
time" that they have been learning, " they ought to have been
long since qualified to teach others ;" and yet " have they
need to be taught the very same things again" and again.
They still need as much as ever to have " line upon line, pre
cept upon precept, here a little and there a little."]
The reason for this must be sought for in their
own negligence
[If this want of proficiency had existed only since the
days of the Apostles, we might have ascribed it to the weak
ness and insufficiency of the teachers : nor are we disposed
entirely to exclude that as a concurrent cause of the slow pro
gress that is made amongst us. But the same complaints
which we make, were uttered by the Apostles ; and the want
of proficiency in their hearers is imputed to their " dulness in
Learing d ," and slothfulness in improving what they heard. You
a They mix faith and works, either uniting them as joint grounds
of our salvation, or making their works a warrant to believe.
b They cannot conceive how the exercises of their own free-will
must, as far as they are good, be ascribed to the agency of the Holy
Spirit, while, as far as they are evil, they are not to be considered as
the emanations of their own wicked hearts in concurrence with the
agency of Satan.
d
2288.] THE SLOW PROGRESS OF MANY REPROVED. 22. )
are ready enough to hear ; and perhaps, like Ezekiel s hearers,
are pleased with the sound of the Gospel, as you would be
with some delightful music 6 : but are you careful to apply to
yourselves what you hear? Do you examine yourselves by it?
Do you labour to treasure it up in your hearts ? Do you pray
over it? Do you make it the subject of your conversation
with your families, and of your meditations in the hours of
retirement ? Do you not, on the contrary, find, that, through
your neglecting to harrow in the seed, " the birds of the air
come and take it away ;" or that, " through the cares and
pleasures of this world, it is so choked that it never grows up
to perfection ? Yes ; this is the reason of that slow progress
which people make in divine knowledge : this is the reason that
persons, who would account themselves idiots if they received
so little benefit from instructions in any other branch of know
ledge, continue mere "babes" throughout their whole lives.]
Having found the reason of men s unprofitableness
under the ministry of the Gospel, we proceed to,
II. Shew the sad consequences arising from it
The misimprovement of this talent is greatly over
looked among the sins we commit, or the evils we
deplore. But,
1. It incapacitates men for receiving instructions
[" Babes " must have food suited to their age : if " strong
meat" were administered to them, they could not receive it:
instead of being profited by the deeper mysteries of the Gospel,
or by a full exhibition of the divine life as it exists and ope
rates in the hearts of more advanced Christians, they would
very probably be injured: the display of light would be too
bright for their organs ; or, to use the metaphor in the text,
the meat would be too strong for their digestive faculties.
What a loss then is this to the persons themselves ! What a
loss too to many who would be greatly benefited by the stronger
food, but who must have only milk presented to them, lest
others, unable to partake of their repast, should be deprived of
what is absolutely necessary for their subsistence !
Let this be duly considered ; and it will surely prove an
effectual incentive to diligence !]
2. It imposes a restraint on their instructors
[" We have many things to say, and hard to be uttered :
not that the difficulty lies in expressing them : but in reducing
them to the comprehension of persons who are so " dull of
e Ezt k. xxxiii. 32.
224 HEBREWS, V. 1114. [2288.
hearing." When we speak to " those who are of full age," we
can enter largely into every part of the Gospel ; because " they,
having their spiritual senses exercised by use and habit, can
discern both good and evil." They have a clear perception of
the things we say, just as a man has of things bitter or sweet.
We need not be labouring always to prove that such or such
things are bitter or sweet ; because they see in an instant the
true and proper quality of the things that are set before them :
they understand the analogy of faith ; and are prepared to
follow us as far as God, enables us to lead them. But, how
ever delightful such deep researches might be, we dare not,
except in a very sparing manner, prosecute them. We are
forced to use the same caution as Christ did towards his
hearers f ; and as St. Paul did in addressing the Church at
Corinth : " I, brethren, could not speak unto you as unto
spiritual; but as unto carnal, even as unto babes in Christ. I
have fed you with milk, and not with meat : for hitherto ye
were not able to bear it; neither yet now are ye able g ."
And is not this a sad effect of men s " dulness?" Is it not
an injury to us, as well as unto them? Would not our own
ability in ministering be increased, if we were more at liberty
to search into " the deep things of God" for their instruction ?
And would not the growth of all be more speedily advanced ?
Let this then be an additional motive for diligence. When
you see how extensive and lamentable are the consequences of
supineness, learn, in pity to yourselves and to the whole
Church of God, to press forward with increasing earnestness
and zeal.]
ADVICE
1. Let us improve to the uttermost the advantages
we enjoy
[God notices how long, and how often, we have the means
of grace afforded us ; and he will call us to an account for them
as talents committed to our charge. And if the Gospel we
hear be not " a savour of life unto life, it will be a savour
of death unto death h ." The opportunities of improvement
which the Jews had under the ministry of our Lord, rendered
their guilt and punishment more aggravated than that of Sodom
and Gomorrha 1 . The Lord grant that such may never be the
effects of our ministry on you !]
2. Let us not be satisfied with low attainments-
fit is doubless a mercy to be " babes in Christ," if we be
really such. But what parent in the universe, however pleased
f John xvi. 12. el Cor. iii. 1,2. > 2 Cor. ii. 16.
Matt. xi. 2024. with xii. 41, 42.
2289.] GOING ON TO PERFECTION. 225
with the birth of a child, would take pleasure in it, if, instead
of growing towards manhood, it always retained its infantine
weakness and stature ? Can God then behold with complacency
such a monster in his family ? Does he not expect that, from
" children we become young men, and from young men we
advance to be fathers in his Church k ?" Let us then have our
" spiritual senses exercised :" let us endeavour to have them
matured " by use and habit:" let us get a nice " discernment
of good and evil." Let us " desire the sincere milk of the
word," not merely that we may be satisfied with it, but that
we may grow thereby 1 , and be qualified for the reception of
stronger food. " In malice," or any other kind of evil, " be
children ; but in understanding be men" 1 ."]
3. Let us make a good use of the attainments we
already possess
[They who themselves " need to be taught the first prin
ciples of the oracles of God," have no pretensions to set up
themselves as teachers of others: and it is much to be lamented
that such teachers should ever be admitted into the Church of
God ; or, when admitted, be suffered to retain their office.
But all who are taught of God, " ought" to exert themselves
in teaching others. We say not, that all are to become
preachers of the word : but we say, that all should endeavour
to instruct their friends, and their neighbours, and more espe
cially their children and dependents". In labouring thus to do
good, they would get good ; and " in watering others, they
would themselves be watered" with the dews of heaven .]
k John ii. 1214. 1 Pet. ii. 2. 1 Cor. xiv. 20.
11 Rom. xv. 14. Heb. iii. 13 Prov. xi. 2~>.
MMCCLXXXIX.
GOING ON TO PERFECTION.
llcb vi. 1 3. Therefore leaving f he principle s of the doctrine
of Christ, let us go on unto perfection; not laying again tin-
foundation of repentance from dead icorks, and of faith,
toward God, of the doctrine of baptisms, and of laying on of
hands, and of resurrection of the dead, and of eternal judg
ment. And this will we do, if God permit.
IN arts and sciences of every kind, the greatest
proficients feel a need of improvement : their very
advancement only serves to shew them how little
they know, and to increase their zeal in the pursuit
VOL. XIX. Q
226 HEBREWS, VI. 13. [2289.
of higher attainments. But in religion, every one
thinks he knows enough, and is content with the pro
gress he has already made. What we learned in our
early youth serves, for the most part, as a sufficient
stock to carry us on through life ; and the habits
which we have acquired in our place and station
satisfy our minds, so that we are ready to ask,
"What lack I yet?" But surely this is not right.
If, a-s the Apostle John informs us, there are diver
sities of age and stature in the Christian life, and in
the Church there are little children, young men, and
fathers, it surely does not become us to remain all
our days in a state of infantine weakness and igno
rance, as if that were the full measure that God had
authorized us to expect. St. Peter expressly tells
us, that we should " grow in grace, and in the know
ledge of our Lord and Saviour Jesus Christ." And
in the preceding context, the Apostle complains of
his Hebrew converts, that " whereas, from the time
since their conversion, they should have been qua
lified for teachers, they had need to be taught again
the very first principles of the oracles of God ; and
were become such, as still had need of milk, rather
than of strong meat*." But, as there were some of
them who were no longer " babes, but had attained
to full age, and by reason of use had their senses
exercised to discern both good and evil," he would,
for their instruction, " leave," as it were unnoticed,
" the first principles " of the Gospel, and, by a fuller
statement of its mysteries, "lead them on unto per
fection 1 "." Now, "this will we also do, if God per
mit." My endeavour at this time shall be to shew,
I. What those principles are, the developement of
which we shall at present wave
The first of these is, " Repentance from dead
works "
[This is so plain a duty, that no one who has ever heard
the Gospel can entertain a doubt respecting it. Sin of every
kind must be mourned over, as deserving of death ; and must
a Heb. v. 12. i Heb. v. 13, 14. with the text.
2289.] GOING ON TO PERFECTION. 227
be utterly forsaken, as an object of our most unfeigned abhor
rence.]
The second is, " Faith towards God "-
[This also is required, as indispensably necessary to sal
vation. Not only must we " believe that God is, and is a
rewarder of all who diligently seek him;" but we must believe
that he is reconciled to man through the Son of his love ; and
that " of those who come to him in his Son s name, he will
never cast out one." This is God s promise in the Gospel :
and we must believe " Him faithful who has promised."]
The two which are next specified, namely, " Bap
tisms, and the Laying on of hands," are not additional
principles ; but rites of the Jewish law, by which the
two foregoing principles were prefigured
[Commentators have tried to explain these two as addi
tional principles ; and have represented the " baptisms" as
signifying the baptisms of John and of Christ ; and " the laying
on of hands," as referring to the imposition of the Apostles
hands on men, for the purpose of communicating to them the
gilts of the Holy Spirit, or of ordaining them to the blessed
office of the ministry. But they are no principles ; nor should
we attempt to explain them as such. They are explanatory
of the preceding words. By " baptisms," we understand the
"divers washings" which were observed under the law ;
which shadowed forth a cleansing from sin and dead works by
repentance, or, as the Apostle expresses it, " the washing of
regeneration :" and by " laying on of hands," we understand
the offerers of sacrifices laying their hands upon the head of
their victim, in order to transfer to it their guilt, and express
their hope of acceptance through it d . It was in this way that
they exercised their " faith towards God." Now, then, put
these two into a parenthesis, as being only illustrative and
explanatory of the former two, and all the difficulties, in which
commentators have involved the passage, will vanish.]
The third principle is, "the Resurrection of the
dead "-
[This, also, is an essential part of " the doctrine of Christ."
It was indeed, though not very fully, revealed under the law:
but under the Gospel it is declared with the utmost possible
clearness and certainty ; so that it may well be said, that " life
and immortality are brought to light by the Gospel 6 ." The
resurrection of our blessed Lord is indeed the one foundation
c Heb. ix. 10. d Lev. iv. -1, 15, 21, 33. and xvi. 21.
< 2 Tim. i. 10.
j28 HEBREWS, VI. 13. [2289.
of all our hopes : and it has assured to us, beyond a possibility
of doubt, our own resurrection ; seeing that " Christ was
the first-firsts" of the harvest that shall in due season be
gathered in f .]
The last is, " Eternal judgment"
[Temporal rewards and punishments were chiefly insisted
on under the law ; but under the Gospel, we are taught to
look forward to a day of future retribution, when " God will
judge the world by that blessed Jesus, whom he has ordained"
to that office ; and will separate the wicked from the just ;
consigning the one to everlasting misery, and exalting the
other to everlasting blessedness and glory g .]
The consideration of these principles we shall at
the present wave
[The importance of them cannot be doubted: for the
Apostle speaks of them as a " foundation which he had laid."
And every minister must inculcate them, with all possible
earnestness. In truth, unless his mind be continually under
the influence of these principles, a man has not the smallest
right to call himself a Christian. He may have been baptized ;
but he is no other than a baptized heathen, that has no part
or lot in the Gospel salvation.]
Having, times without number, enforced these
things on your attention, I now pass them over ;
and proceed to the more immediate object of my
discourse ; which is, to shew,
II. What are those sublimer views which it is our
high privilege to contemplate
Of course, we cannot in one discourse enter at all
fully into this subject : we can only give some faint
outline of it ; some hints, which may afford matter
for your further meditation in secret.
By " going on unto perfection," the Apostle meant
that he would unfold to them the deeper mysteries
of the Gospel, which it was of great importance to
them to comprehend. These mysteries he unfolds
in all the remaining part of this epistle. We shall
comprehend them under two heads :
1. The "perfection" of Christ s priestly office
[The priesthood under the Mosaic dispensation was con
fined to the tribe of Levi. Of this our blessed Lord could
f 1 Cor. xv. 20. e Matt. xxv. 32, 40.
2289. J GOING ON TO PERFECTION.
not partake, because he was of the tribe of Judah. But a new
order of priesthood was to arise, after the order of Melchizedec :
and this was the priesthood to which Jesus was called. In all
its offices it resembled the Levitical priesthood ; by which it
was, in fact, shadowed forth, in all its parts.
Our blessed Lord, as our great High-priest, offered HIMSELF
a sacrifice to God. He was to expiate the sins of all mankind.
Not all the cattle on a thousand hills were sufficient for that.
But " a body was prepared for him" for that end; a body
" like, indeed, unto sinful flesh," but altogether " without sin."
This body he offered upon the cross ; as the Apostle says,
" He offered himself without spot to God." In reference to
this, the Baptist pointed him out as " The Lamb of God thai.
should take away the sins of the world:" and even in heaven
he appears " as a Lamb that has been slain," and receives the
adorations of all his redeemed people, on a perfect equality
with the Father : " they sing, day and night, salvation to our
God, who sitteth upon the throne, and to the Lamb for ever
and ever."
The high-priest, having offered the sacrifice, carried its
blood within the vail, and there sprinkled it on the mercy-seat,
and before the mercy-seat. Now, our blessed Lord was both
the Sacrifice and the Priest who offered it : and having offered
his own blood as an atonement upon the cross, he rose from
the dead, and " entered with his ou<n blood into the heaven nf
heavens," there to present it unto God in our behalf 1 . "With
that blood he sprinkles, as it were, the mercy-seat of the Most
High; and God the Father, beholding it, is pacified towards
us ; or, as St. Paul expresses it, " He is reconciled towards us
bv the blood of the cross ."
Whilst within the vail, the high-priest covered the mercy-seat
with clouds of incense : and this also our blessed Saviour docs,
by his continual intercession. " He appears in the presence
of God for us," as our all-prevailing Advocate and Intercessor :
and by his intercessions, founded on the merit of his own
sacrifice, he obtains for us all those supplies of grace and
peace which our daily necessities require : for " Him thu
Father heareth always."
Having fulfilled these offices within the vail, the high-priest
came forth, clad in all his splendid garments, to bless the peo
ple. And so will our great High-priest come forth, in his own
glory, and in all the glory of his Father, to complete the blessed
ness of his redeemed people. To all of them he will say,
" Come, ye blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world."]
Heb. ix. 12. ! Col. i. 20 22.
230 HEBREWS, VI. 13. [2289.
2. The "perfection" of our privileges, as secured
by it
[This also the Apostle unfolds, though, alas! we have
only time to specify one or two particulars. But through our
great High-priest we receive a full and perfect and everlasting
remission of all our sins. The forgiveness obtained by the
Levitical sacrifices was only temporary. The very services by
which it was obtained were only "a remembrance of sins"
still unforgiven. But, " through the offering of the body of
Jesus Christ, we are sanctified once for all ;" yea, " by one
offering he hath perfected for ever them that are sanctifiedV
God himself engages, by covenant, and by oath, that, " our
sins and iniquities he will remember no more 1 ."
Through him, too, we are admitted into the immediate pre
sence of our God. Not a soul was admitted into the holy of
holies, except the high-priest; nor he, except on one day in
the year. But "into the holiest of all have we access by the
blood of Jesus, by that new and living way which he hath
consecrated for us through the vail : and having him as our
High-priest over the house of God, the Apostle says, " Let us
draw near with a true heart, in full assurance of faith, having
our hearts sprinkled from an evil conscience" 1 ." There is not
a sinner in the universe who may not thus come to the very
mercy-seat of our God, where he shines forth in all his glory,
provided only he come in the name of Jesus, and pleading the
merit of the Redeemer s blood.
The highest possible elevation, too, of which our nature is
capable, is vouchsafed unto us through the intervention of our
great High-priest. We are every one of us made both kings
and priests : for in Christ Jesus there is neither Jew nor
Greek, male nor female : all are on a level in this respect : all
are partakers of the same privileges : all are now " a royal
priesthood":" and all shall ere long join in that triumphant
song, " To Him that loved us, and washed us from our sins in
his own blood, and has made us kings and priests unto God
and his Father, to him be glory and dominion for ever and
ever. Amen ."]
What now shall I say, as an IMPROVEMENT of this
subject ? I will say,
1. Press forward for higher attainments in know
ledge
[Do not imagine that you know enough of the Gospel :
there are in it unfathomable depths, which even the angels in
* Heb. ix. 13, 14. and x. 10, 14.
1 Heb. x. 17. compared with Heb. viii. 10, 12.
m Heb. x. 1922. 1 Pet. ii. 9. Rev. i. 5, 6.
2289.] GOING ON TO PERFECTION. 231
heaven are continually "desiring to look into." See what was
St. Paul s prayer in behalf of the saints at Ephesus, whom he
speaks of as eminent for their l< faith in the Lord Jesus, and
their love to all the saints :" " I cease not to give thanks for
you, making mention of you in my prayers ; that the God of
our Lord Jesus Christ, the Father of glory, may give unto
you the spirit of wisdom and revelation in the knowledge of
him; the eyes of your understanding being enlightened, that ye
may know what is the hope of his calling, and what the riches
of the glory of his inheritance in the saints ; and what is the
exceeding greatness of his power to us-ward, who believe,
according to the working of his mighty power, which he
wrought in Christ, when he raised him from the dead 1 ." Let
this be your prayer for yourselves, my beloved brethren, how
ever advanced ye be in faith and love. In truth, it is by your
increase in knowledge that you are to increase in grace : for
it is by your " comprehending with augmented clearness the
breadth, and length, and depth, and height of the love of
Christ which passeth knowledge, by comprehending this, I say,
ye are to be filled tcilh all the fulness of God <l "~\
2. Press forward for higher attainments in holi
ness
["This I wish, brethren, even your perfection r ." Rest
not satisfied with any tiling short of a perfect transformation
into " the Divine image, in righteousness and true holiness."
Make this the ultimate object of your knowledge ; and employ
your knowledge for the production of it. St. Paul s prayer
for his brethren at Colosse will serve you as a model for your
prayers, and as a standard for your endeavours : " Since the
day I heard of your love," says he, " I do not cease to pray
for you, and to desire, that ye may be filled with the knowledge
of his u-ill, in all wisdom and spiritual understanding ; that ye
may iralk worthy of the Lord unto all pleasing, being fruitful
in every good work, and increasing in the knowledge of God ;
strengthened with all might, unto all patience and long-suffer
ing with joyfulness ; giving thanks unto the Father, who hath
made us meet to be partakers of the inheritance of the saints
in light 5 ." You will scarcely think yourselves so advanced as
the Apostle Paul : yet what does he say of himself? " Not as
though I had already attained, either were already perfect ;
but I follow after, if that I may apprehend that for which also
I am apprehended of Christ Jesus. Brethren, / count not
myself to hare apprehended : but this one thing I do, forgetting
the things which are behind, and reaching forth unto those
P Eph. i. 1520. ! Eph. iii. 18, 19.
r 2 Cor. xiii. 9. s Col. i. 9 12.
232 HEBREWS, VI. 46. [2290.
things which are before, I press toward the mark for the prize
of the high calling of God in Christ Jesus. Let us therefore,
as many as be perfect, be thus minded 1 ." Mark, I pray you :
it is to those who are perfect, that he gives this advice. What
advice, then, must be given to those who are so far from
perfection as we are ? Will it become us to stand still ? I
charge you, brethren, to indulge no listless habits, no self-
complacent thoughts. Take this holy Apostle for your ex
ample : " Let your conversation be in heaven, whither your
Lord and Saviour is gone before";" and rest not till you are
changed into his image, from glory to glory, by the Spirit of
your God x .]
t Phil. iii. 1215. u Phil. iii. 17, 20. x 2 Cor. iii. 18.
MMCCXC.
THE DANGER OF APOSTASY.
Heb. vi. 4 6. It is impossible for those who were once en
lightened, and have tasted of the heavenly gift, and were
made partakers of the Holy Ghost, and have tasted the good
word of God, and the powers of the world to come, if they
shall fall aw ay, to renew them again unto repentance ; seeing
they crucify to themselves the Son of God afresh, and put
him to an open shame.
IT is of great importance, in interpreting the
Scriptures, to lay aside human systems, and to at
tend carefully to the connexion of any passage with
the context; because a just view of the general
scope of the passage will throw the best light upon
any particular expressions contained in it. The
words before us are confessedly difficult to be under
stood : but, if we adopt the mode of interpretation
now proposed, we shall not err very materially in
our explanation of their import. The Apostle has
been reproving the Hebrews for the little progress
which they had made in the divine life, considering
the length of time since they were first initiated into
the knowledge of the Gospel. He complains that,
on account of their inability to comprehend him, he
scarcely knows how to open to them the deeper mys
teries of our religion a ; which however he must do,
a Heb. v. 1114.
2290.] THE DANGER OF APOSTASY. 233
for the benefit of those who could digest strong meat,
and make a due improvement of the truths he should
set before them b . But, in the meantime, he warns
them, that the neglecting to advance in religion is
the surest road to apostasy ; and that apostasy, after
such attainments as they had made, would in all hu
man probability issue in their eternal ruin c . Then,
illustrating that point by an apt simile d , he proceeds
to exhort them to put away sloth, and with all dili
gence to follow those who through faith and patience
were now inheriting their promised reward 6 . Hence
it appears, that the attainments mentioned in the
text are such as were found in persons recently con
verted and of doubtful character ; especially because
they are contrasted with other attainments which
accompany and manifest a state of salvation f .
In our further illustration of the text, we shall
shew,
I. How far men may go in religion, and yet apos
tatize from it-
Confining ourselves to the words before us, we
observe, that unstable persons may possess many
enviable gifts
[Their minds may be " enlightened" with the knowledge
of the truth as it is in Jesus g . There is not any thing which
the most eminent saint can know, but it may be known by
a hypocrite : the difference between them is not in the matter
known, but in the manner of knowing it; the one assenting to
it with his head; and the other feeling it in his heart.
Their affections may be moved by hearing and reading " the
word of God," and by considering the mysteries of the Chris
tian dispensation, or the realities of " the invisible world 1 ."
Their hope, fear, joy, and sorrow may be called forth succes
sively in a very powerful manner, according as they apprehend
themselves to be interested in the promises of the Gospel, or
obnoxious to its threatenings .
b Heb. vi. 1 3. c ver. 4 G. d ver. 7, 8.
e ver. 11, 12. f ver. 9, 10.
e Compare Numb. xxiv. 3, 4. with Ileb. x. 26.
h " The world to come" may be taken in either of these senses.
See Ileb. ii. f>.
1 K/.ek. xxxiii. 31, 32. Matt. xiii. 20, 21. John v. 35. Mark
vi. 20. Acts xxiv. 2">.
231 HEBREWS, VI. 46. [2290.
Their powers may lie enlarged, as well for the discharging
of duties which their unassisted nature would be unequal to
perform, as for the working of miracles, to which no created
power is competent. By " the heavenly gift," or the gracious
operations of the Holy Spirit, they may make some consider
able advances in the divine life k : and through his miraculous
agency, " of which they may also be partakers," they may do
wonders that shall astonish all who behold them 1 .
It is observable, however, that the Apostle expresses him
self in terms calculated to convey rather a low idea of the
attainments of these persons : he speaks of their " tasting of
the heavenly gift," and " tasting of the good word of God ;"
designedly intimating thereby, that they never lived upon the
word as the food of their souls, or made religion their great
solace and support, but contented themselves with a slight,
transient, and superficial taste of both.]
Such persons may certainly become apostates from
the truth
[That they may " fall away" from the practice of religion,
is evident from the instances of David and others, who, after
a long experience of " the power of godliness," have grievously
departed from the path of duty. But they may also apostatize
from even the profession of the truth. How many are there
who " for awhile believe, and, in a time of temptation, fall
away m ." The instance of Demas", if there were no other, is
very sufficient to prove, that men may possess, not only gifts,
but graces too, and yet " return with the dog to his vomit,"
and " draw back unto perdition ."]
Miserable, indeed, will their situation then be
come, on account of,
II. The extreme difficulty of renewing them again
unto repentance
To " renew them to repentance," is a great and
arduous work
[If repentance were no more than a slight conviction of
their folly in renouncing the truth, we might hope that a very
little experience of the fatal change would bring them to
it. But it implies a total renovation both of the heart and
life which is a work at all times difficult ; but
peculiarly so under their circumstances. It is said to be
* 2 Pet. ii. 20. ! Matt. vii. 22. with 1 Cor. xii. 11.
m Luke viii. 13.
n Col. iv. 14. and Philem. ver. 24. with 2 Tim. iv. 10.
o 2 Pet. ii. 22. Heb. x. 38, 39.
2290.] THE DANGER OF APOSTASY. 235
" impossible ;" by which we are to understand, not that it is an
absolute, but only a moral, impossibility. When our Lord
declared that it was " easier for a camel to go through the
eye of a needle, than for a rich man to enter into the kingdom
of heaven," he explained himself by saying, " With man this
is impossible; but with God all things are possible p ." Thus,
the recovery of such apostates is quite contrary to all reason
able expectation ; nor can any thing but a most extraordinary
interposition of the Deity effect it.]
What reason is there to hope that it should ever
be accomplished in them ?
Consider,
1. The dishonour they do to Christ
[They who renounce Christianity do, in fact, proclaim
Christ an impostor : they declare their approbation of the
.lews who crucified him; and thus, as far as in them lies, they
" crucify him afresh." But we must not confine this to
avowed infidels : the same is true respecting those who decline
from the ways of God, and return to a worldly and carnal
life: " they put Christ to an open shame:" they proclaim to
all around them, I once thought that it was my highest
interest and happiness to serve Christ: but I was quite mis
taken: I made the experiment; I became his follower; I
loved him, served him, glorified him ; but I found, after all,
that I had given up a greater good for a less : I now am
assured that Christ cannot make us happy; and, therefore,
I have again returned to the world, and chosen it as the better
portion : and, whoever would be wise or happy, let him follow
my example ; let him renounce religion as a needless restraint,
and despise it as an enthusiastic delusion : let him lend all his
powers and faculties to the pursuits of time, and the enjoy
ments of sense; and let him cast off the yoke of Christ as an
intolerable burthen.
Who can suppose that a man, after having cast such dis
honour upon Christ, should ever be brought again to embrace
and honour him? While he continues to reject the Saviour,
his restoration to repentance is absolutely impossible ; because,
there is no way to repent, but by returning to Christ 1 . And
that he should return unfeignedly to Christ is morally impos
sible ; because his way to Christ is barred up by shame, and
fear, and almost every consideration that can influence the
human mind
2. The despite they do to the Holy Spirit
( i Matt. xi.x. 24 20. l i Hcb. x. 2. i, 27.
236 HEBREWS, VI. 46. [2290.
[This, though not adverted to in the text, is necessary to
a just view of the subject, and is expressly mentioned in the
same connexion in a subsequent part of this epistle 1 . It is
not possible but that such apostates must have experienced on
many occasions " the strivings of the Holy Spirit" with them;
they must have felt many secret checks and remonstrances of
conscience ; all of which they must have resisted, before they
could prevail upon themselves to throw off their profession of
religion, and to " make shipwreck of their faith." In short,
they must have altogether " quenched the Spirit," and " seared
their consciences as with a hot iron." What prospect then is
there that such persons should be renewed unto repentance ?
If they could not maintain their ground when they had the
assistances of the Holy Spirit, how shall they recover it when
he is departed from them ? And what reason is there to hope
that the Holy Spirit, whom they have so " grieved," and
" vexed," by their misconduct, should again dwell in them,
and increase his gracious communications in proportion as they
have accumulated their transgressions ? If the contempt which
they pour upon this Divine Agent amount to what is called
the sin against the Holy Ghost, their damnation is sure ; it is
decreed in heaven, and sealed by their own act and deed.
And, though it fall short of this unpardonable sin, still is their
case almost hopeless : they are like " the earth, which, bearing
only thorns and briers, is rejected, and is nigh unto cursing;
whose end is to be burned 8 ."]
This awful subject must not be concluded without a
few words of ADVICE
1. Guard against the means and occasions of
apostasy
[He that would not fall must take heed to his steps, and
be careful on what ground he treads. Now we are told by
God himself, that worldly cares, worldly pleasures, worldly
company are the bane of religion; and that we must guard
against them all, if we would be steadfast in the faith. We quite
mistake, if we think that nothing but what is palpably sinful
in itself is dangerous : almost all apostasy arises from secret
neglects of duty, and from a want of necessary self-denial.
By going to the utmost boundaries of what is lawful, we are
easily and imperceptibly drawn into what is unlawful. There
fore watch : watch against error ; watch against temptation ;
watch against the cares and pleasures of life ; watch against
secret declensions : in short, " let him that thinketh he
standeth, take heed lest he fall."]
1 ver. 28, 29. s ver. 8.
2291.] FRUITFUL AND BARREN PROFESSORS. 237
2. Be not satisfied with low attainments-
fit was to enforce this idea that the warning in the text
was introduced by the Apostle : and therefore it demands our
peculiar attention. Persons who, like " babes," are weak in
the faith, are of course more liable to be turned from it : and
if they do not grow towards an adult state, they will certainly
decline. " Press forward then, forgetting what is behind, and
reaching forth unto that which is before" ]
3. Under any backsliding, apply instantly to Christ
for grace and mercy
[The warning in the text is not to discourage the humble,
but to alarm the careless, and quicken the remiss. The
Apostle does not say that repenting sinners, however they
may have apostatized, shall not be forgiven ; the danger is,
that they will not repent; and not that, if they repent, they
shall not be pardoned. Let not any then say, " I have fallen
away, and therefore cannot hope for mercy;" but rather, " I
have departed, and must return instantly to God in his
appointed way." God himself addresses us, " Return, ye
backsliding children, and I will heal your backslidings, and
love you freely." Let a hope of acceptance aid your fears of
linal apostasy: so shall the end of God s warnings be best
accomplished, and the fulfilment of his promises secured.]
MMCCXCI.
THE DIFFERENCE BETWEEN FRUITFUL AND BARREN
PROFESSORS.
Heb. vi. 7, 8. The earth ichich drinketh in the rain that comcth
oft upon it, and bringeth forth herbs meet for them by ivJiom
it is dressed, receiveth blessing from God : but that which
bcarcth thorns and briers is rejected, and is nigh unto
cursing ; ivliose end is to be burned.
COMPARISONS, when just, have the double
effect of illustrating, and of confirming, any truth,
which they set before us. They have not indeed
the force of demonstration, when considered as argu
ments : but they are peculiarly calculated to impress
the mind ; and, in that view, have often a stronger
effect than the clearest statements, or most logical
deductions. Of this kind is the comparison in the
text, which is adduced to illustrate the guilt and
238 HEBREWS, VI. 7, 8. [2291.
danger of apostasy. It exhibits figuratively, in a way
of contrast,
I. The benefit of ordinances when duly improved
What is that improvement which God expects us
to make of divine ordinances ?
[Every one knows what benefit the cultivator of any land
expects from showers which water the earth ; he expects,
whether in his field or garden, an increased production of
those fruits which he has been labouring to obtain. And what
does the great Husbandman labour to produce in the enclosures
of his Church ? Surely he looks for augmented penitence
and contrition as of primary and indispensable importance
He desires that every child of man be brought to a
more simple affiance in his dear Son, and to a more unre
served devotedness of heart and life to his service He
desires an increased mortification of all sin, and a progressive
fruitfulness in all the fruits of righteousness, and a more perfect
transformation into the Divine image ]
Where his ordinances are made subservient to this
end, he will bestow the richest blessings
[There is a peace which passeth all understanding, which
God will confer in rich abundance He will shed
abroad his love in the heart of him who thus profitably waits
upon him, and will give him such testimonies of his adoption into
God s family, as shall dissipate all doubt or fear either of his
present acceptance with God, or of his future fruition of the
heavenly glory ; yea, such testimonies as shall be a foretaste
of that glory, a very beginning of heaven in his soul. In.
fact, whatever the devoutest worshipper in the universe can
wish for, it shall be given him in answer to his prayer".]
But it is not to all that divine ordinances are thus
blessed, as we shall see from,
II. The sad result of them when habitually mis-
improved
As in barren lands, so in the Church of God, the
showers descend on many in vain
[How many are there who, after years of culture under
the richest ordinances, remain as earthly in their minds, as
sensual in their habits, and as devilish in their tempers, as the
very heathen, who have never once had the means of grace
vouchsafed unto them Their hearts are yet sealed up in
a John xv. 7.
2291.] FRUITFUL AND BARREN PROFESSORS.
impenitence and unbelief, as much as if they had never heard
of the Saviour s love, or received the offers of a free sal
vation ]
And what can these expect, but the curse of God
upon them ?
[A man will not always cultivate a field that requites all
his labours with nothing but " thorns and briers :" neither will
God always bestow his care on those who hold fast their
iniquities, and continue unchanged under all the efforts that
are made for their salvation. He has told us that " his Spirit
shall not alway strive with man b ," and that, " if his word be not
a savour of life to the life of any soul, it shall become a savour
of death to his death and condemnation ." To this effect God
warned his Church of old 1 And our blessed Lord has
told us that a similar misimprovement of his Gospel will render
our state worse than that of Sodom and Gomorrha 6 ]
SEE then, brethren,
1. What matter here is for diligent inquiry
[You see, and all around you see, the effects produced on
the earth by fertilizing showers f : and should not similar
effects be found on you ? See then whether you have, both
in your heart and life, an evidence of the change which the
Gospel produces on all who receive it aright, and to whom it
comes with power? I must warn you of your responsibility
to God for all the means of grace. You do not depart from
the house of God the same persons that you were when you
came into it. If you are not softened by the word of God,
you are hardened by it: and if you are not brought nearer
to God by it for the remission of your sins, you are driven
farther from him, to your everlasting confusion "-
2. What reason here is for watchfulness and care
[When you come to the house of God, remember that
you come into the more immediate presence of the Deity ;
and that every word you hear, wings its way to heaven to
record the manner in which it was heard. Pray therefore to
God before you go thither, and whilst you are there under
the ministry of the word, and when you depart thence, that
the word preached may be accompanied with a divine energy,
and prove " the power of God to the salvation of your souls."
And, if at any time a favourable impression be made upon
you, beware that you do not lose it. It is in that particular
that the Apostle suggests the comparison in my text : and
Gen. vi. 5. c 2 Cor. ii. 16. ll Isai. v. 4 6.
Matt. x. 15. f Isai. Iv. 10, 11. s Jam. i. 2325.
240 HEBREWS, VI. 911. [2292.
I wish very particularly to put you on your guard, that you
do not convert the blessing of God into a curse, and render
the very means which he has bestowed for the salvation of
your souls, into an occasion of deeper and heavier con
demnation.]
MMCCXCII.
THE THINGS THAT ACCOMPANY SALVATION.
Heb. vi. 9 11. But, beloved, toe are persuaded better things
of you, and things that accompany salvation, though we thus
speak. For God is not unrighteous to forget your zvork and
labour of love, tvhich ye have shelved toward his name, in that
ye have ministered to the saints, and do minister. And we
desire that every one of you do shew the same diligence to the
full assurance of hope unto the end.
WHOMSOEVER we address, it is needful that we
use at times the language of warning and admonition.
For in a mixed assembly all are not alike upright :
there will always be found some tares amongst the
wheat : and even the most upright may derive bene
fit from counsels faithfully administered. Hence, in
addressing the believing Hebrews, St. Paul warned
them against the danger of apostasy ; declaring, that,
if they did not make a just improvement of the pri
vileges they enjoyed, they would bring upon them
selves an aggravated condemnation. But did he
therefore conceive of them as hypocrites ? No ; he
had a good opinion of their state : " he was persuaded
better things concerning them," notwithstanding he
thus addressed them : yet, whilst he acknowledged
with gratitude their active piety, he urged them to
abound in it more and more.
Under a similar persuasion in respect to many of
you, and with similar desires in reference to all, we
proceed to point out,
1. What are those things which accompany sal
vation
Many things there are which are common both to
the hypocrite and the true believer : but some things
2292.] THINGS THAT ACCOMPANY SALVATION.
there are which belong to the true believer exclu
sively, and which will assuredly issue in his ever
lasting happiness. Wherever there is genuine love
to the saints for Christ s sake, there is salvation.
But to speak more particularly
It must be a love to the saints as saints
[There may be a strong attachment both to individuals
and collective bodies, without any thing beyond the workings
of nature. A great variety of considerations may give rise to
the emotions of love, and the heart be as far from God as
ever. Of course the bare existence of this feeling towards our
fellow-creatures can be no just ground for concluding ourselves
to be in a state of grace. Even love to the saints may exist
on grounds which do not prove it to be of divine origin. We
may love them because they are amiable in themselves, or kind
to us, or an ornament of the party to which they belong.
But when we love them purely because they are beloved of
the Lord, and belong to him ; when we love them as members
of our own body ; as partakers of the same divine nature with
ourselves; and as heirs of the same glory; then we possess a
grace which no hypocrite ever did possess ; and which is inse
parably connected with the salvation of the soul.]
But this love must be operative and laborious
[Our love must " not be in word and in tongue, but in
deed and in truth :" it must be such as " works and labours in
ministering" to the welfare of the objects beloved. Love of
any kind is regarded as a mere pretence, if it exert not itself
in such a way as to evince its reality by a corresponding
practice : and much more will our pretensions to so high a
principle as Christian love be deemed nugatory, if we labour
not to display its efficacy by a suitable conversation. The
temporal and spiritual comfort of the saints must be promoted
by us to the uttermost. We are not to be indifferent to the
welfare of any : but, whilst we " do good unto all men, we
must do it especially unto the household of faith." Nor must
we do it merely occasionally, when more urgent circumstances
arise to remind us of our duty : we must make it, as it were,
our business to promote to the uttermost the edification of the
body of Christ in general, and of all its members in particular.
Nor must we shrink back from any " labour" that may be
conducive to this end ; or any sacrifice that may be requisite
to the attainment of it. And it is only when our love is thus
operative, that it approves itself to be a sure evidence of grace,
and a certain pledge of glory.]
VOL. XIX. R
24-2 HEBREWS, VI. 911. [2292.
There is yet one more ingredient in this love,
namely, that it must be exercised towards the saints
for Christ s sake-
fit must be " shewed towards the name of our God" as
reconciled to us in Christ Jesus. It is this which gives to
love its chief excellence. Though the saints are ostensible
objects towards whom it is exercised, yet it must in reality
terminate on God in them. It is to him that every thing
must be done : but as he personally is out of our reach, we
are to do it to them as his representatives. He is to be the
one great object in whom all our affections centre: and not
being able to pour out our ointment upon his head, we must,
in testimony of the desires of our souls, pour it out, as we are
able, upon all his members.]
This principle so operating, most assuredly "ac
companies salvation"
[It is declared by our blessed Lord to be that whereby we
may know to a certainty our own conversion 3 , and may be
distinguished for his people by all who behold us b . Moreover,
if we live in the exercise of this principle, we are assured by
God himself, that " we shall never fall, but that an abundant
entrance shall be ministered unto us into the kingdom of our
Lord and Saviour Jesus Christ ." And so infallibly is the
final salvation of the soul connected with it, that every exer
cise of it shall be remembered, " not so much as a cup of cold
water given to a disciple in the name of a disciple, ever falling
short of its reward." Indeed, God would consider himself as
" unrighteous, if he were to forget" to recompense these things
in the eternal world. Not that any works of ours can claim
any recompence on the ground of merit : but, on the ground of
God s promises, we may be assured that salvation shall be
given to us, if we live under the influence of this love : and
we may expect it from him as a merciful, a faithful, and a
"righteous Judge d ."]
Such being " the things that accompany salvation,"
we proceed to shew,
II. Our duty in relation to them
It is the duty of all to abound in them
[It is supposed in the text that the believing Hebrews had
both possessed and exercised this love : indeed, it was from a
persuasion of this that St. Paul was so well satisfied of their
a 1 John iii. 14. b John xiii. 35.
c 2 Pet. i 10, 11. d 2 Tim. iv. 8.
2292. J THINGS THAT ACCOMPANY SALVATION. 243
being in a state of acceptance with God. And we too must
live under the habitual influence of this gracious principle,
taking every occasion to manifest it towards the saints in acts
of kindness both to their bodies and their souls. " We must
walk in love, as Christ has loved us."]
It is yet further our duty to persevere in these
labours even " to the end "-
[We are "never to be weary of well doing:" never to
think that we have done enough ; or rather, never to think we
have done any thing, as long as any thing remains to be done.
We are not to be deterred by difficulties, nor to draw back on
account of disappointments. In extending our labours of love
to all the saints, we shall sometimes find that we mistake the
characters of those whom we have endeavoured to serve : but
we must not on this account neglect or intermit our duty.
We may take the more care to discriminate between the different
characters of men ; but must on no account refuse to give the
children their meat, because some portions of our bounty have
been unwittingly wasted upon dogs. If any have abused our
kindness, the loss is their own : but if we neglect to shew
kindness, the loss is ours. We must never lay down the habit,
but with our lives.]
In so acting we benefit ourselves no less than
others
[The exercise of love is, as has been observed, an evi
dence of grace, and as such, a foundation of hope. And the more
the acts of love are formed into a habit, the livelier our hope
becomes, till at last it grows into a " full assurance of hope."
We must again say, that it is not on our actions as meritorious,
that our hopes are founded, but only as evidences of a true
faith, and as evincing a state which God has promised to re
ward. But, having these evidences, we may as assuredly hope
for glory, as if we saw the holy angels ready to bear our souls
to the realms of bliss. " God is love : and, if we resemble him
in this world, we may well have boldness in reference to the
day of judgment 6 ." " We know by it infallibly that we are of
the truth ; and therefore may on safe grounds assure our hearts
before him f ."]
Let me now, in APPLYING this subject to ourselves,
tell you,
1. What is my persuasion" respecting you
[Of many " I am persuaded," that they have these " things
that accompany salvation." Many manifest it in the whole of
e 1 John iv. 16, 17. f 1 John iii. 19.
R 2
244 HEBREWS, VI. 911. [2292.
their life and conversation ; and many more would manifest it,
if they had the same opportunities as are offered to others.
There can be no doubt but that the principle of love is deeply
implanted in the hearts of many, who from various circum
stances are unable to display it as they could wish. And we
are assured, that God, who searcheth the heart, will bear wit
ness to them in the last day, as well as to those who were able
to carry into effect their good desires.
But, in reference to many, we have no such persuasion.
Many do not even possess those things which hypocrites and
apostates may have ; and much less " the things which accom
pany salvation." How many of you are there who have never
" been enlightened, never tasted of the heavenly gift, never
been made partakers of the Holy Ghost, never tasted of the
good word of God, or the powers of the world to come g ."
Alas ! beloved, what hope can ye enjoy ? Your confidence is
altogether delusive, and will deceive you to your eternal ruin.
But, where these specious appearances have been found, there
is in too many instances an entire lack of that gracious prin
ciple of which the text speaks. The love that has been exer
cised has been essentially defective in all its most distinguishing
points : it has not been to the saints as saints, but on account
of some accidental circumstance that has attended them : it
has not been laborious and persevering, but has displayed itself
only in easier services, and on more partial or particular
occasions : and, above all, it has not originated altogether in
love to God ; or been exercised simply for the glory of his
name. What then must be my persuasion respecting you?
Must it not rather be, that, so far from possessing the things
that accompany salvation, you have as yet " no part or lot in
this matter; but are yet in the gall of bitterness and the bond
of iniquity." Beloved brethren, think of your danger ere it be
too late ; and beg of God that you may rest in nothing short of
true conversion, and of that " hope which shall never make you
ashamed."]
2. What is my " desire " for you
[Truly this accords with that of the Apostle Paul. On
behalf of " every one of you," I would desire, that you should
shew all diligence in the exercise of this grace ; and that you
should continue in the exercise of it even " to the end :" like
him also I would desire it with all earnestness 11 .
I desire it, first, on your otvn account : for truly the exercise
of love is a heaven upon earth. " Love is of God ; and he
that dwelleth in love, dwelleth in God, and God in him."
Look at the Christians that are full of doubts and fears;
* ver. 4, 5. h tTriQvp.ovp.tv.
2293.] EXHORTATION TO DILIGENCE. 245
and you will almost invariably find, that they are compara
tively selfish, indolent, unprofitable servants, and greatly de
fective both in love to man and in zeal for God. On the other
hand, look at the laborious and self-denying Christians, and
you will find almost invariably that they are happy in their own
souls, and happy in their prospects of the eternal world. For
your own sakes therefore I would say, Live in the constant
exercise of love, and spare no pains to honour God and to
benefit his Church and people.
Next, I would desire it for the Church s sake. How happy
must that Church be, where such is the employment of all its
members ! What peace, and love, and harmony will prevail
among them ! What mutual edification will be found in all
their social intercourse! and with what joy will they go up
together to the house of God ! Nor will the odour of their
graces refresh themselves only ; it will be fragrant also in the
nostrils of many who have never experienced any such emo
tions in their own souls, and will cause them to say, We will go
with you ; for we perceive that God is with you of a truth.
But, above all, I would desire it for the Lord s sake, that he
may be glorified ; for in comparison of this all other motives
are weak and of no account 1 . If it be true that " herein is the
Father glorified, that ye bear much fruit," it must be most
eminently true, when that fruit is such as is described in our
text. Has the Lord Jesus Christ said, that " what we do unto
the least of his Disciples, we do it unto him ;" what delight
must he not feel in a Church where all the members are vying
with each other in the exercises of love? " When the spices of
his garden thus fiovv out, our Beloved will surely come into it,
and eat his pleasant fruits k ."
To all then of every description 1 say, " Walk in love: and,
if ye have already begun this heavenly course, labour to abound
more and more 1 ."]
4 2 Cor. ix. 11 14. k Cant. iv. 16.
1 If this be a Charity Sermon, the particular object of the Charity
may here be stated ; and if it be not to benefit saints, yet if it be to
make saints, it will be no less pleasing in the sight of God.
MMCCXCIII.
EXHORTATION TO DILIGENCE.
Heb. vi. 12. Be not slothful, but followers of them ivho through
faith and patience inherit the promises.
IN the general course of God s providence, we
perceive that blessings are dispensed in proportion to
246 HEBREWS, VI. 12. [2293.
men s exertions in the pursuit of them : and though
the Disposer of all events sees fit, on some occasions,
to vary his dispensations, loading the slothful with
opulence, and suffering the industrious to be in want,
yet for the most part we behold diligence rewarded,
and indolence put to shame. In spiritual things
none are disappointed ; labour is invariably attended
with success : no one asks without receiving, or seeks
without finding : God uniformly shews himself a re-
warder of such as diligently seek him. " To him
that studies to improve his talent, more is uniformly
given ; and he is made to possess abundance." The
experience of the saints in all ages fully corresponds
with this. No one ever suffered loss, but in conse
quence of his own remissness : nor did ever any one
devote himself unfeignedly to God, without receiving
grace sufficient in the time of need. The author of
this epistle confirms these observations : for, having
spoken of those who apostatize from the truth, he
tells the Hebrews, that he was persuaded better
things of them, and things that accompany salvation ;
for that they were active in every labour of love ;
which was to him a convincing evidence of their con
version to God. He then takes occasion to exhort
them all to use the same diligence ; and recom
mends them, if they would possess an assurance of
hope, and enjoy it to the end, to press forward in
the way which the patriarchal saints had trodden
with such success. In his words we see,
What we must guard against in our Christian
course,
I. A caution
There is scarcely any evil more universally pre
valent than spiritual sloth-
fin worldly concerns, sloth is often overcome by the force
and influence of other propensities : the predominant affection
of the mind, whatever it be, will often gain such an ascendency,
as to subdue the workings of less powerful corruptions : yea, to
such a degree will interest or ambition lead us to mortify our
love of ease, that we shall scarcely be sensible of the existence
of-sloth in our hearts. But, when once we turn our attention
2293.] EXHORTATION TO DILIGENCE. 247
to spiritual things, this evil disposition will discover itself, and
prove, that notwithstanding it has hitherto been concealed from
our view, it had taken deep root in our souls. In temporal
things, our exertions are all on the side of nature. And,
though we may feel some reluctance from contrary principles
within us, we shall on the whole not find it so difficult to sur
mount their opposition. But, in spiritual things, we do not
advance one step without conquering the united force of all
our natural inclinations. Hence the evil, against which the
Apostle cautions us, extends its empire over the whole world,
and is to be resisted by every individual of mankind.]
As Christians, we have very abundant reason to
mortify and subdue it
1. It is repugnant to our duty
[A life of godliness is represented as a race, and a war
fare, in order to convey to us some idea of the activity and
perseverance necessary for a right discharge of our duty. Do
persons in a race find time to loiter? Have they their atten
tion diverted by every trifle around them ? Do they not press
forward with unremitting ardour, and exert themselves the
more as they approach the goal ? Do they not bear in mind
the prize, and strain every nerve to gain it? Look at those
who are engaged in war, and arrived upon the field of battle ;
do they indulge security? Do they not watch the motions of
the enemy, and animate one another to the combat, and endure
almost insupportable fatigues, and expose themselves to the
most imminent dangers, to defeat their enemies? If these
then be fit images to represent the Christian s duty, what must
we think of sloth ? What propriety is there in these images,
as applied to those who live regardless of eternity ? Surely
they rather form the strongest contrast to the whole life and
conduct of such persons.]
2. It is inconsistent with our profession
[Every one who calls himself a Christian professes to value
his soul, to serve his God, to be seeking heaven. But what
value has he for his soul, who prefers every vanity before it,
and cannot be prevailed upon to seek its interests ? What
regard has he for God, who will not put forth all his powers
to please and honour him ? What desire after heaven has he,
who will not renounce his sins, and fulfil his duties to secure it?
And how absurd is it to call ourselves Christians, when the
whole of our conduct so flagrantly contradicts our profession!]
3. It is subversive of our welfare
[Let the effects of sloth be viewed in those, who, in
the judgment of charity, are not altogether destitute of true
248 HEBREWS, VI. 12. [2293.
religion : how little victory have they over the world and their
own corruptions, in comparison of what is attained by more
diligent Christians ! How little do they know of heavenly
consolations ! For the most part they are full of doubts and
fears; and instead of enjoying that peace which passeth all
understanding, they are harassed with the accusations of a
guilty conscience. Their lamps being but seldom trimmed,
they afford but a dim light to the world around them, and
experience but little of the light of God s countenance in their
souls. Moreover, at the close of their day, they frequently
set as the sun behind a cloud; and instead of having " an
abundant entrance into the kingdom of their Lord," they leave
the world, uncertain whither they are going, and what shall be
the issue of the future judgment. If we inquire into the cause
of all this, we shall find it was sloth : they too often slumbered
and slept, when they should have been watching unto prayer
with all perseverance. If such then be the effects of sloth,
where it gains only an occasional ascendency, what must be
the consequence of an habitual subjection to its dominion ?
Alas! its willing captives can expect nothing, but to perish
under the wrath of an offended God a .]
Having given us this salutary caution, the Apostle
tells us,
II. What line we should pursue
He proposes to our imitation the patriarchs and
saints of old
These are described as " inheriting the promises "-
[They had not indeed received the promised Messiah b ,
having died long before he came into the world ; but they had
partaken in all the fruits and benefits, which he was in due
time to purchase with his blood. When on earth, they, like
minors, had enjoyed as much of the inheritance as had been
judged proper for them ; but now they were of full age, and
had attained the full possession of all the promises: having
been adopted into the family of God, and been begotten by
his word and Spirit, they were heirs of God, and had God
himself, together with all the glory of heaven, as their un-
alienable portion.]
The way by which they attained to this inheritance
was " by faith and patience M -
[They had no claim whatever to it upon the ground of
their own merit : they all looked to that " Lamb of God that
a Matt. xxv. 26. b Heb. xi. 39.
2293.] EXHORTATION TO DILIGENCE. 240
was slain from the foundation of the world." They all lived
and " died in faith." " To their faith they added patience."
They, no doubt, as well as we, had " fightings without, and
fears within ;" and sustained many sore conflicts, both with
the world around them, and with their own hearts. But they
" ran their race with patience," and " endured unto the end."]
These therefore we should propose to ourselves as
patterns.
We should imitate,
1. Their faith-
[If we begin not here, we can never stir one step in the
way to heaven. We must " have like precious faith with
them," renouncing all dependence on ourselves, and " making
Christ our wisdom, our righteousness, our sanctification, and
our complete redemption."]
2. Their patience
[" If we set ourselves to seek the Lord, we must prepare
our hearts for temptation." Cain and Ishmael have their
followers in every age. We must not be offended and turn
aside on account of persecution, but must " possess our souls
in patience." Nor must the love of this present world, or the
difficulties of our spiritual warfare, be permitted to divert us
from the path of duty : having " put our hand to the plough,
we must never look back," " lest, having a promise left us of
entering into God s rest, we should come short of it" at last.]
3. Their diligence-
fit is in this view more especially that we are called to
follow them ; " Be not slothful, but imitate them." Even
those amongst them, who, like Moses and David, had a king
dom to govern, were yet exceeding diligent in every duty of
religion, devoting themselves entirely to the service of their
God. Let us then tread in their steps: let us " walk, not as
fools, but as wise, redeeming the time, because the days are
evil." Let us " give all diligence to the full assurance of hope
unto the end;" and " whatever our hand findeth to do, let us
do it with all our might."]
If any MOTIVES be wanting to enforce the Apostle s
advice, consider further,
1. The effects of diligence in this life
[The more earnest we are in serving God, the more will
our hearts be comforted, our fellow-creatures benefited, and
God glorified. Let us place ourselves more especially on a
death-bed, and look back from thence, not with pride and self-
complacency, but with gratitude and thanksgiving, on a life
J.>50 HEBREWS, VI. 17, 18. [2294.
devoted to God : and let us contrast our state with that of one
who has never done any thing but treasure up wrath against
the day of wrath, or one, who, though on the whole, pious,
has filled his dying pillow with thorns by his remissness ; and
surely we shall want no other motive to fight a good fight, and
war a good warfare.]
2. The consequences of it in the world to come
[There can be no doubt but that the greater our labour
here, the richer will be our reward hereafter : and " one star
will differ widely from another star in glory." It is true, the
most eminent saint might well be satisfied, and magnify the
Divine goodness, if he be admitted to the lowest place in God s
kingdom : but if our capacity for happiness will be enlarged by
all that we do for God, and every man will be filled according
to his capacity, should we not be encouraged to exert our
selves? Should we not " forget what is behind, and reach
forward unto that which is before ?" Should we be contented
to suffer loss in heaven, merely because we do not lose heaven
altogether ? " Let us look to ourselves then, that we lose
not the things that we have wrought, but that we receive a
full reward d ."]
c 1 Cor. iii. 15. d 2 John, ver. 8.
MMCCXCIV.
THE CITY OF REFUGE.
Heb. vi. 17, 18. God, willing more abundantly to shew unto
the heirs of promise the immutability of his counsel, con
firmed it by an oath : that by two immutable things, in
which it was impossible for God to lie, we might have a
strong consolation, who have fled for refuge to lay hold upon
the hope set before us.
THE multiplying of oaths is a dreadful snare to
the consciences of men ; and a light method of ad
ministering and of taking them is amongst the most
heinous of our national sins. But they run to a con
trary extreme who affirm all oaths to be sinful : on
many occasions they were prescribed to the Jews by
God himself: the most eminent saints also, under the
Christian dispensation, as well as under that of the
Jews, have, on many occasions, appealed in the most
solemn manner unto God. In the passage before us
2294.] THE CITY OF REFUGE. 251
God sanctions the use of oaths in concerns which are
of great moment, and which cannot be settled in any
other way. We are even assured that God himself
has condescended to adopt this very method of con
firming and establishing the minds of his people.
From the Apostle s account of this astonishing trans
action, we shall be led to consider,
I. The description here given us of God s people
They are described by,
1. Their state
[They once " were, like others, children of wrath a :" but
they have been regenerated by God s Spirit, and adopted into
his family. " Being thus his sons, they are also heirs ; heirs of
God, and joint-heirs with ChristV The promises, temporal,
spiritual, eternal, are their inheritance. Hence they are justly
called, " the heirs of promise." To this happy state they have
been brought in consequence of God s eternal counsels . But
they have nevertheless attained to it in the use of means d .]
2. Their conduct
[Eternal life has been set before them in the Gospel ; and
Christ has been declared to be the only way in which that life
can be found e . This record they have believed : and, feeling
their utter need of mercy, they have sought it in Christ f .
They have regarded him as the city of refuge, in which the
man-slayer found protection from the avenger of blood ; and
have fled to him with holy earnestness as their only hope g .
In this way they have "laid hold" of God s promised mercy;
and have attained to that state in which they may assuredly
expect it.]
That these are the most highly favoured of all
people will appear, if we consider,
II. The regard which God manifests towards them
He wills that they should enjoy " strong conso
lation "-
[He would not that they should be held in doubtful sus
pense, or be harassed by fluctuations of hope and fear. He
wishes rather that they should enjoy the privileges of their
high station. Though they have in themselves much cause
a Eph. ii. 3. b Rom. viii. 17. c 2 Tim. i. 0.
d K/ek. xxxvi. 37. p 1 John v. 11, 12. { Gal. ii. 16.
e Numb. xxxv. 11, 12.
252 HEBREWS, VI. 17, 18. [2294.
to fear, yet in HIM they have reason to exult and triumph.
They should " know in whom they have believed, and that he
is both able and willing to keep what they have committed to
him 11 ."]
In order to this he would have them persuaded of
" the immutability of his counsel"
[Nothing more contributes to the comfort of God s people
than a view of every thing as subjected to his unchanging will
and irresistible controul. If only they learn to refer every
thing to his overruling agency or righteous permission, all
cause for disquietude will cease. Do the dispensations of his
providence appear dark? the soul will be satisfied when it can
say, This hath God done 1 . If events seem to contradict the
promises, the reflection that God s ways are unsearchable will
silence every murmur, and dispose us to trust God, till he
shall be pleased to unfold his purposes to our view k
" Who shall separate me from the love of God ?" is the tri
umphant challenge that will be given to all our enemies, as
soon as ever we see God appointing every thing with immutable
and unerring wisdom 1 .]
For this purpose God confirms his promise with an
oath
[His promise could not be made more sure. But we are
prone to unbelief. On this account he condescends to consult
our weakness, and to swear by himself, that we may be the
more firmly persuaded of his veracity. Even though God had
not sworn, he never could have receded from his engage
ments, seeing "it is impossible for God to lie." But his oath
is calculated to satisfy the most fearful mind ; and must con
vince us, beyond a possibility of doubt, that he will never leave
us nor forsake us m .]
INFER
1. How astonishing is the condescension of God !
[That God should voluntarily lay himself under any obli
gations at all to us, may well excite our astonishment. But
that he should so far indulge those who doubt his veracity, as
to confirm his promises with an oath, with a view to their more
abundant consolation and encouragement, is a condescension
of which we could have formed no idea. In this He has cast
a reflection, as it were, upon his own character, in order that
h 2 Tim. i. 12. ; 1 Sam. Hi. 18.
k Heb. xi. 17 19. Abraham s faith as described in these verses
will admirably illustrate the subject.
1 Rom. viii. 33. m Heb. xiii. 5.
2295.] THE CHRISTIAN S ANCHOR. 253
he might silence their unreasonable doubts. But he is God
and not man, and therefore He could submit to such a degra
dation. O let all of us admire and adore him ! And let us be
careful that we " receive not this grace of God in vain."]
2. How great is the sin of unbelief!
[Unbelief says, in fact, not only that " it is possible for
God to lie," but that He is indeed " a liar ." How would such
an indignity be borne by us, especially if we had never given
the slightest occasion for it, but had fulfilled every promise that
we had ever made ? No doubt then God must be displeased
whenever we cast such a reflection upon him. And if now,
after that he has confirmed his promise with an oath, we dis
believe him, the affront will be aggravated in a tenfold degree,
and our guilt be proportionably increased. Let us know then,
that " not one jot or tittle of his word can fail;" and rest as
sured, that, if we trust in him, we shall never be confounded p .]
3. How wide is the difference between God s peo
ple and the world at large !
[There may be but little visible difference between them :
but they do differ very widely ; nor is the difference the less
real because it is invisible. The godly have fled for refuge to
Christ as their only hope : they make the promises of God in
Christ their boast, and their inheritance: and, while God re
gards them as his heirs, he fills them with a peace that passeth
all understanding. But what hope have the careless and un
godly world ? What consolation have they from the immuta
bility of God ? All their comfort is founded on the hope that
God may lie - Hence, instead of children and heirs of
God, they are children of the wicked one, and inheritors of his
portion. Let these awful truths sink deep into our minds.
And " let us not be of those who turn back unto perdition,
but of them that believe to the saving of their souls q ."]
n 2 Cor. vi. 1. 1 John v. 10.
P Isai. xlv. 17. i Heb. x. 39.
MMCCXCV.
THE CHRISTIAN S ANCHOR.
Heb. vi. 19, 20. Which hope we have as an anchor of the soul,
both sure and steadfast, and which entereth into that within
the vail ; whither the Forerunner is for us entered.
THIS life, we know, is but a passage to a better
world ; a wilderness state, leading to the heavenly
254 HEBREWS, VI. 19, 20. [2295.
Canaan. In it we meet with trials, which are neces
sary for the exercise of our faith and patience : but
in the midst of trials, we are favoured with consola
tions and supports, perfectly adequate to our neces
sities, and sufficient for our wants. The lives of
Abraham and the patriarchs are very instructive to
us, in this view. They had promises in abundance ;
but did not actually possess the things promised.
They were called to endure much, before their course
was run ; and " through faith and patience they
inherited the promises a ." Thus are we also to " walk
by faith, and not by sight ;" and " patiently to en
dure" our destined trials, in the assured expectation
of" obtaining in due season the promised blessings V
In the mean time, like mariners, we have " an anchor"
provided for us, which shall hold us fast amidst the
storms and tempests with which we are assailed, and
secure our ultimate arrival at the desired haven.
This is declared in the words which we have just
read ; and which will lead me to shew you,
I. What is " the anchor" here spoken of
The universal voice of commentators has, together
with our English version, determined it to be "hope;"
and from such an host it seems the greatest presump
tion to differ. Nor indeed would we be guilty of such
presumption, if we could by any means acquiesce in
the general sentiment. But the word "hope" is
printed in italics, to shew that it is not in the ori
ginal ; and, consequently, the only question is, What
is the word which should have been supplied from
the foregoing context ? or, What is the antecedent
to which the relative in our text refers ? I will, with
the diffidence that becomes me, state my view of this
question : and leave every one to adopt, or reject,
my alteration, as he shall see fit.
I will first, then, state my reasons why I think the
word " hope" is not the word to be supplied.
The word " hope," in the preceding context, must
unquestionably mean the object of hope ; but in
a ver. 12. b ver. 15.
2295.] THE CHRISTIAN S ANCHOR. 255
the text it is put for the grace of hope : for it is
something within ourselves which we have as " an
anchor," and which is to be cast by us on something
that is without. But to use the relative in a sense
so essentially different from that in which its ante
cedent is used, is a construction that should never
be admitted, without an absolute and indispensable
necessity.
If it be said, that in the text it may be used for
the object of hope, I answer, that it cannot with any
propriety ; for it can scarcely be made sense. More
over, if taken in that sense, it will be the same as
the Forerunner, who is said to have entered where
that is.
The true antecedent, I conceive, and consequently
the proper word to have been inserted, is, the word
"consolation:" and this will appear from a minute con
sideration of the context. It is true, the word "hope"
occurs in the last member of the preceding sentence,
whilst the word " consolation" is more remote ; but
the member of the sentence immediately preceding
the text is nothing but a periphrasis for " WE," or a
description of the persons spoken of; and if the word
"WE" be taken without that particular description
annexed to it, the connexion between the relative
and antecedent will be perfectly clear : " God has
confirmed his promise with an oath, thai we might
have strong consolation ; which consolation we have
as an anchor of the soul, both sure and steadfast."
The remarkable parallelism also between the words
a parallelism sufficiently observable in the translation,
but still more marked in the original renders this
construction yet more obvious. God designed "that
we should HAVE consolation ; which consolation WE
HAVE :" he designed that we should have STRONG con
solation ; and strong it is, even an " anchor of the
soul, both SURE and STEADFAST c ." Thus, to say the
least, there is nothing forced in this construction ;
but, on the contrary, it is plain and simple, and such
we
ft e paint .
256 HEBREWS, VI. 19, 20. [2295.
as could not possibly have been avoided, if that
member, which is a mere periphrasis, or description
of the persons possessing that consolation, had not
intervened.
But can " consolation" properly be called " an
anchor of the soul?" Most assuredly it may: for
where consolation is wanting, the soul is liable to be
tempest-tost, and driven to and fro by every wind of
temptation ; but where consolation abounds, there
the soul is kept firm and immoveable ; agreeably to
what God himself has said, " The joy of the Lord is
our strength ." And hence St. Paul unites the two,
in his prayer for the Thessalonian converts : " Now
our Lord Jesus Christ himself, and God, even our
Father, which hath given us everlasting consolation
and good hope through grace, comfort your hearts,
and stablish you in every good word and work 6 ."
I say then, that the word " consolation" should, if
my view of it be right, have been here supplied ;
even the consolation arising from a view of " the
immutability of God s counsels," which are made over
to us in express promises, and confirmed to us with
an oath : it is this consolation, I say, which is indeed
" the anchor of the soul" spoken of in our text. And
it is remarkable, that in other parts of this same
epistle, the Apostle speaks of his consolation in
precisely the same view : " We," says he, " are
Christ s house, if we hold fast the confidence, and
the rejoicing of the hope, firm unto the end :" and
again ; " We are made partakers of Christ, if we
hold the beginning of our confidence steadfast unto the
end f :" and again; "Cast not away your confidence,
which hath great recompence of reward g ."
That " hope" may be fitly represented as an anchor,
there can be no doubt ; but the doubt is, what is the
anchor here spoken of: and THAT, I say again, is the
consolation arising from an assured confidence in the
promise and oath of an unchanging God.
d Neh. viii. 10. 2 Thess. ii. 16, 17.
f Heb. iii. 6, 14. ftfftaiav Karaff^^Ey, in both places.
Heb. x. 35.
2295.] THE CHRISTIAN S ANCHOR. 257
Let us now proceed to consider,
II. On what ground it must be cast-
It is said to " enter into that within the vail."
Other anchors descend into the deep : this ascends
to the highest heavens, and lays hold on the very
throne of God.
We might here speak of the things which were
within the vail ; as the mercy-seat, on which abode
the bright cloud, the Shechinah, the symbol of the
Deity ; and the ark, which contained the law, and
which was covered by the mercy-seat : and we
might shew how this anchor of the soul fixes on
them, even on a reconciled God and Father, and on
the Lord Jesus Christ, who has fulfilled the law for
us. But it will be better to adhere more simply to
the preceding context, and to speak of the anchor as
fixing on the immutability of a promise-keeping God.
This is a proper foundation for it to rest upon : nor
can we by any means lay too fast hold upon it. For,
God has from all eternity entered into covenant with
his only-begotten Son ; engaging, if he would assume
our nature, and " make his soul an offering for sin,
he should see a seed who should prolong their days,
and the pleasure of the Lord should prosper in his
handV To this the Son consented : and, having
taken our nature upon him, he has fulfilled every
part of his engagement ; never ceasing from his work
till he could say, " It is finished." Now, will the
Father recede from his engagements ? Assuredly not :
for " He is not a man, that he should lie ; or the son
of man, that he should repent ." Having confirmed
" his promise with an oath, it is impossible for him to
lie ;" since " both the one and the other are abso
lutely immutable 1 "." On this covenant, then, we may
lay hold ; and on it we may rest, as " ordered in all
things, and sure 1 ." In it, every thing is provided for
us that \ve can stand in need of, whether for time or
for eternity : it engages to impart to every one that
h Isai. liii. 10. Numb, xxiii. 19.
k ver. 18. l 2 San), xxiii. ).
VOL. XIX. S
258 HEBREWS, VI. 19, 20. [2295.
has been given to Christ, pardon and peace, and
holiness and glory.
On nothing short of this must our anchor fix. It
must rest on nothing that is in us ; no frames, no
feelings, no experiences, no attainments. From God s
covenant all our hopes flow; and on that must they
all rest. We, alas ! are changeable ; and on us can
no confidence be placed : but God is unchangeable,
in all his purposes, which are unalterably fixed, " ac
cording to the counsel of his own will m ;" in all " his
promises, which are all yea, and amen, in Christ
Jesus";" and in all his gifts, for " his gifts and calling
are without repentance ." This is a foundation which
will hold us fast ; as it is said, " The foundation of God
standeth sure ; the Lord knoweth them that are his p ."
But, as this anchor is said to be sure and steadfast,
it will be proper for me to shew,
III. From whence it derives its power and tenacity
In order that a tempest-tossed vessel may be pre
served in safety, it is necessary that the anchor itself
should be of a good quality, and that the anchorage
should be firm. And both these are requisite for the
establishing of the soul : the "consolation" must be,
not like " that of the hypocrite, which is but for a
moment 5 ;" or that of the novice, which will give way
on the very first assault of temptation 1 : it must be
far more solid ; but it must be formed in us by God,
even by the Holy Ghost, the Comforter : and it must
lay hold on God himself, and derive all its efficacy
from him.
But still, it is not from the strength of the anchor
that our stability will be derived ; but from the Lord
Jesus Christ, who will render it effectual for its
desired end.
It is not obvious, at first sight, why the Forerunner
should be mentioned : for what has Jesus, as our
Forerunner, to do with our anchor entering within
the vail ? But, on a closer inspection, it will be
m Eph. i. 11. "2 Cor. i. 20. Rom. xi. 29.
P 2 Tim. ii. 19. <) Job xx. 5. r Matt. xiii. 20, 21.
2295.1 THE CHRISTIAN S ANCHOR. 259
found, that though there is an apparent change in
the figure, there is a perfect unity in the subject ; the
whole power and tenacity of our anchor being de
rived from Him, who is entered into the very place
where that anchor is cast : for it is by means of the
very same anchor that he himself has entered there,
even as all the saints before him did 8 : and he is
entered there expressly "for us" that he may secure
to us the very same issue as he himself has attained.
Let us enter a little more distinctly into this. I
say, that it was by means of the very same anchor
that Jesus himself rode out the storms with which he
was assailed, and is now at rest in the desired haven.
See him in the midst of all his storms : hear his reply
to the most powerful of all his adversaries : " Thou
couldest have no power at all against me, except it
were given thee from above 1 ." Here his perfect con
fidence in an unchanging God is the manifest source
of his stability. But to see this anchor in full ope
ration, mark it as described by the Prophet Isaiah :
" The Lord God will help me : therefore shall I not
be confounded : therefore have I set my face like a
flint ; and I know that I shall not be ashamed. He
is near that justifieth me : who will contend with me ?
let us stand together : who is mine adversary ? let
him come near to me. Behold, the Lord God will
help me : who is he that shall condemn me ? lo, they
all shall wax old, as doth a garment : the moth shall
eat them up u ." And was this an empty boast ? No :
this anchor held him fast, through all the storms that
earth and hell could raise against him ; as St. Paul
informs us, saying, that "for the joy that was set
before him he endured the cross, and despised the
shame, and is set down on the right hand of the
throne of GodV
It may still however be asked, what are his tri
umphs to us ? I answer, He is not entered within
the vail for himself only, but " FOR us ;" that he may
"appear in the presence of God for us y ," and secure
s Hcb. xi. 10, 14, 10, 26, 35. l John xix. 11.
u Isai. 1. 7 9. x Heb. xii. 2. > Ileb. ix. 24.
260 HEBREWS, VI. 19, 20. [2295.
to us the same blessed rest which he himself has
attained. Whilst we are casting our anchor within
the vail, he, by his grace, enables us to do it, and
keeps the anchor itself from losing its hold. And,
whilst we are confiding in the promises of God, and
pleading them at a throne of grace, he is pleading for
us, as our Advocate, before the throne of glory : he
is pleading the covenant which the Father has made
with him, in behalf of all the members of his mystical
body. Thus is he there engaged, on God s part, as
it were, to afford us all needful support ; and on our
part, to remind the Father of his engagements, and
to see them all fulfilled.
But there is yet a further connexion between these
things, which must by no means be overlooked. The
Lord Jesus is entered into heaven, not as our Advo
cate merely, but as our Head and Representative : so
that we may be not unfitly said to be already " sit
ting with him in heavenly places in Christ Jesus 2 ."
We are one with him, as our federal head a ; yea, we
are one with him also by a vital union, as members
of his body b : we are even "one spirit with him c :"
" our life is hid with Christ in God :" he is " our very
life" itself: and hence it is that neither earth nor hell
can ever prevail against us ; according 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 d ."
Now this subject may well SHEW us,
1. What is the proper and legitimate use of the
deeper doctrines of our holy religion.
Whilst, by some, the doctrines of predestination
and election are made for the display of their contro
versial skill, and are brought forward on all occasions
as if they were the very milk of the Gospel, fit indis
criminately for the contemplation of all ; to others,
the very mention of the words sounds almost as blas
phemy. But these doctrines are true, and capable of
z Eph. ii. 6. a 1 Cor. xv. 22. b John xv. 1, 2.
c 1 Cor. vi. 17. d Col. iii. 3, 4.
2295.] THE CHRISTIAN S ANCHOR. 261
the most valuable improvement ; though, if entered
upon with an unhallowed and contentious spirit, they
may prove as injurious as they are to the humble mind
truly beneficial. " The godly consideration of them,"
as our Seventeenth Article states, " is full of sweet,
pleasant, and unspeakable comfort to godly persons ;
as well because it doth greatly establish and
confirm their faith of eternal salvation, to be enjoyed
through Christ, as because it doth fervently kindle
their love towards God : but, for curious and carnal
persons, lacking the Spirit of Christ, to have conti
nually before their eyes the sentence of God s pre
destination, is a most dangerous downfall, whereby
the devil doth thrust them, either into desperation,
or into wretchlessness of most unclean living, no less
perilous than desperation." The true use of them,
is to compose the mind with a humble affiance in
God, as unbounded in mercy and unchangeable in
his promises. They lead us to refer every mercy to
God, as " the Author," and to look to him for the
continuance of it, as " the Finisher," of our salva
tion 6 . A just view of these doctrines, at the same
time that it teaches to put away all carnal hopes,
tends to raise us also above carnal fears. It shews
us, that, in the whole work of man s salvation, the
creature is nothing, and God is ALL : it furnishes us
with a consolation which nothing can destroy, and
with a strength which nothing can overcome. In
a word, it is " an anchor of the soul, both sure and
steadfast." It is quite a mistake to imagine that the
possession of this anchor supersedes the necessity of
care on our part : we must be as diligent in the use
both of the chart and compass, as if we had no such
means of safety on board. It will never justify us
in running needlessly amidst rocks and quicksands ;
nor do we ever find such an use made of it amongst
the saints of God. Its use is, to keep us steadfast in
a time of need : and, if improved to that end, it will
be found of incalculable advantage to the believing
soul.
e Hch. xii. 2.
262 HEBREWS, VI. 19, 20. [2295.
2. The advantage which the Christian has over all
other people upon earth
A man that knows not God as a merciful and un
changing God, knows not where to look in a time of
trial. He may,, indeed, comfort himself with some
general notions of God s mercy ; but he has no solid
ground of hope ; nor can he ever know what is
meant by " the peace of God which passeth all under
standing." But the truly enlightened Christian can
glory in the midst of tribulations : for he refers all
to God, who is too wise to err, too mighty to be foiled,
too faithful to forsake his people : he views God as
presiding in every storm, and as " ordering all things
for the good of his own peopled He regards not
the various circumstances which occur, as though
they were accidental : whatever their aspect be, he
considers them as parts of one great whole ; and,
whether the steps which he is constrained to take in
this wilderness appear, in the eye of sense, to be pro
gressive or retrograde, he still bears in mind, that
they are leading him " in the right way," to the city
of habitation, the heavenly Jerusalem g . Behold this
illustrated in the Apostle Paul. What storms and
tempests he had to sustain, you well know : but was
he appalled by them ? No : " he knew in whom he
had believed ; and that He was able to keep that
which he had committed to him h ." " Who," says he,
" 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.
W ho shall separate us from the love of Christ ? Shall
tribulation, or distress, or persecution, or famine, or
nakedness, or peril, or sword ? As it is written, For
thy sake we are killed all the day long ; we are
counted as sheep for the slaughter. Nay, in all these
things we are more than conquerors, through Him
that loved us. For 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
f Rom. viii. 28. B Ps. cvii. 7. h 2 Tim. i. 12.
2296.] MELCHIZEDEC A TYPE OF CHRIST.
able to separate us from the love of God which is in
Christ Jesus our Lord 1 ." Here you see the anchor in
the full discharge of its office ; and here you behold
a stability which no created power could impart.
This shews the Christian in his true light. I pray
God we may all have an ever-increasing measure of
that confidence in God which so mightily upheld his
soul ; and that we may thus be " kept in safety for
that inheritance, which we know to be reserved in
heaven for w*V
1 Rom. viii. 34 39. k 1 Pet. i. 4, 5.
MMCCXCVI.
MELCHIZEDEC A TYPE OF CHRIST.
Heb. vii. 1 3. For this Melchizedec, king of Salem, priest
of the most high God, who met Abraham returning from the
slaughter of the kings, and blessed him ; to iv/iom also Abra
ham gave a tenth part of all ; Jirst being by interpretation
King of righteousness, and after that also King of Salem,
ivhich is, King of peace ; without father, ivithout mother,
u ithout descent, having neither beginning of days, nor end
of life ; but made like unto the Son of God ; abideth a
priest continually.
THE principal scope of the Epistle to the He
brews is, to shew the superiority of Christ above the
ordinances, and dispensers, of the Levitical law. In
prosecuting this argument the inspired writer fre
quently mentions a priesthood different from that of
Aaron, a priesthood instituted by God before any
one of Abraham s chosen descendants was born, and
consequently intended for the benefit of the Gentile
world ; and he shews that Christ was, according to
an express prediction, and a most solemn oath, to
be a priest of this higher order, the order of Mel
chizedec 3 .
The words of the text should properly be con
nected with chap. v. 10. the whole intervening part
being, as it were, a parenthesis. The Apostle, having
laid great stress upon this prediction, now proceeds
a Ps. ex. 4. with Heb. v. (>, 10. and vi. JO. and vii. 17, 21.
264 HEBREWS, VII. 13. [2296.
to illustrate it. He recites, in few words, the history
to which the prediction itself refers, and declares,
that it was altogether typical of Christ b . The agree
ment between Melchizedec and Christ may be ob
served in two particulars :
I. The dignity of their persons
Melchizedec, in reference to the import of his
name, and the name of the city over which he pre
sided, was called, king of righteousness, and king of
peace : but in an infinitely higher degree do these
titles belong to Christ
[Christ is a king, not only over one city or country, but
over the whole world ; " his kingdom ruleth over all ;" " he
has the utmost ends of the earth for his possession ;" he is
" King of kings, and Lord of lords." In his own person he is
holy, harmless, separate from sinners ; " he loveth righteous
ness, and hateth iniquity;" he is indeed " the Holy One, and
the Just." His laws are a perfect transcript of his mind and
will, all holy, and just, and good. In his government he
exercises the most perfect equity, not oppressing or despising
any, but ever ready to afford protection, and succour, to all
that call upon him. The very ends for which he administers
his government, are altogether worthy of his divine majesty ;
he rules his people, only that he may transform them all into
his own image, and make them " partakers of his own holi
ness." In every view, he approves himself worthy of that
august title which the voice of inspiration assigns him, " The
Lord our Righteousness ." But Jesus is also called, " The
Prince of peace d ;" nor is this without reason, since he recon
ciles us to an offended God, and makes peace for us by the
blood of his cross : yea, he brings peace into the wounded con
science ; and calms the tempests which were wont to agitate
the soul ]
That typical king is also called a "priest of the
Most High God ;" yet, though glorious in this
respect, he was only a shadow of Jesus, our great
High-priest
[Melchizedec, though a king, was not ashamed to execute
the priestly office. Whether the bread and wine, which he
provided for the refreshment of Abraham s troops, had any
mystical signification, we pretend not to say : but certainly
he acted as a priest, when he blessed Abraham; and was
b Gen. xiv. 1420. c Jer. xxiii. 6. ll Isai. ix. 6.
2296. J MELCHI2EDEC A TYPE OF CHRIST. 2(J5
regarded as a priest by Abraham, who presented to him the
tenth of all his spoils. As for Jesus, there was not any part
of the priestly office which he did not perform. He was not
indeed of that tribe to which the priesthood belonged, and
therefore he was not instituted " according to the law of a
carnal commandment ;" but he was appointed of God with a
solemn oath ; and anointed to his office with a superabundant
measure of the oil of gladness 6 . Having, in order that he
might have somewhat to offer, taken upon him our nature, he
" presented himself an offering and a sacrifice to God for a
sweet-smelling savour." And having shed his own blood, he
is gone with it within the vail, and there carries on the work of
intercession for us ; and will soon come forth again, not like
the Jewish high-priest, to bless one nation only, but, like
Melchizedec, to bless the father of the faithful, together with
all his children dispersed throughout the world.]
Thus both in their names and offices is there a very
striking agreement between Melchizedec and Christ.
But the parallel between them may be yet further
noticed in,
II. The duration of their priesthood
We are altogether indebted to the revelation of
God for a just construction of what was related re
specting Melchizedec, and of what was intentionally
omitted in his history
[Melchizedec, like other men, was doubtless born of hu
man parents, and in clue season cut off by death from this
present state of existence. 13ut there is no mention made of
his birth, or parentage, or death : nothing is said of any pre
decessor, whom he followed in his office, or of any successor to
whom he resigned his office. These omissions, which might
have been well accounted for from the brevity of that part of
the Mosaic history, we are assured were ordered of God, on
purpose that, by appearing " not to have beginning of days or
end of life," he might, as far as a mortal man could do, shadow
forth the eternity of Christ s priesthood.]
What was figurately ascribed to him, is literally
true with respect to Christ
[Christ, though born after the world had stood four thou
sand years, was appointed to this office from all eternity ; and
actually executed it, by his representatives at least, from the
first moment that Adam or Abel offered their sacrifices on the
Ps. xlv. 7.
266 HEBREWS, VII. 13. [2296.
altar. Nor has he ceased from his priestly work : he is now
within the vail, offering up the incense of his own prevailing-
intercession, while his people continue praying without. Nor
will he desist from his labour as long as there shall continue
one single soul, for whom to intercede before God. As he
had none to precede him in his office, so will he have none to
follow him: " He abideth a priest continually, the same yes
terday, to-day, and for ever f ."]
ADVICE
1. Regard the Lord Jesus according to his real
dignity
[Jesus unites in himself the kingly and priestly character.
None of the Levitical kings or priests ever attained to this
honour. Uzziah, presuming to exercise the priestly office,
was smitten with a leprosy, and made a monument of the
Divine displeasure to the latest hour of his life g . But Jesus, as
was foretold concerning him, was, like Melchizedec, " a priest
upon his throneV Let us view this combination of character
with lively gratitude. Let us contemplate him as every way
qualified to be a Saviour to us And let us beg that he
will exalt us also to " a royal priesthood, that we may offer up
spiritual sacrifices, acceptable to God through him 1 ."]
2. Look to him for the blessings which he is
authorized to bestow
[As our exalted head " he is a Prince and a Saviour, to
give repentance and remission of sins." " He has received
gifts even for the most rebellious :" and, having given himself
for us, he is fully authorized to bestow upon us the purchase
of his blood. Shall we not then make our application to him?
What " bread and what wine" would he not bestow on us for
the refreshment of our weary souls! Shall we not then " open
our mouths wide that he may fill them ?" Surely, "if we be
straitened, it is not in him, but in ourselves :" he would " sa
tisfy the hungry with good things ;" he would " fill us with all
the fulness of God." O that that " God, who raised him up
from the dead, would now send him to bless us, in turning
every one of us from our iniquities k !"]
3. Consecrate to him, not the tenth only of your
spoils, but all that you possess
[Though we should " honour him with our substance, and
with the first-fruits of all our increase," yet that is by no means
Heb. vii. 2325, 28. andxiii. 8. s 2 Chron. xxvi. 1621.
h Zech. vi. 13. j 1 Pet. ii. 5, 9.
k Acts iii. 26.
2297.] SUPERIORITY OF CHRISTIAN DISPENSATION.
sufficient: we should dedicate to him all that we possess in
mind, or body, or estate. We are not indeed called to dispose
of all our goods in charity, but to ascribe to his bounty ever
thing we possess, and whether we eat or drink, or whatever
we do, to do it all to his glory." Have we overtaken a
Abraham did, and destroyed, our spiritual enemies Let u
acknowledge that his was the power, and the glory, and the
victory." Let us see him in all things, and glorify him for all
things ; and "present to him both our bodies and our souls a
living sacrifice, holy, acceptable to God, which is our reason-
able service 1 ."]
Rom. xii. 1.
MMCCXCVII.
THE SUPERIORITY OF THE CHRISTIAN ABOVE THE MOSAIC
DISPENSATION.
Heb vii. 19. The law made nothing perfect, but the bringing in
of a better hope did ; by the which we draiv nigh unto
THAT the Jewish religion is superseded by the
Christian, is well known : but, why it is superseded
and what relation the two have to each other, is not
so generally considered.
The true light in which the law is to be consi
dered, is this ; it was a shadow of the things which
were to be more fully revealed by the Gospel, or a
scaffolding erected for a season for the purpose of
constructing the edifice of Christianity, and to be
removed of course as of no further use, when
building should be complete. It is in this view that
the Apostle speaks of it in the passage before us.
He has shewn that, while the law was yet m the
summit of its glory, David foretold that a priesthood
of an order totally different from that established by
Moses, should be introduced ; and that consequently
all the rites and ceremonies connected with the Levi-
tical priesthood should be done away,
that he assigns for this is, that the legal economy was
weak and unprofitable." Not that it was so in tha
particular view in which it was designed J bod* *
that it was so as far as related to those ends which the
268 HEBREWS, VII. 19. [2297.
Jews, through the ignorance of its nature, expected to
be answered by it. As a scaffolding is of use for the
building of a house, but most unprofitable if re
sorted to as a residence instead of the house, so the
law was good, as a typical exhibition of the way of
salvation, but weak and unprofitable to those who
should expect salvation by it. Salvation was, from
the beginning, intended to be, and could be, by the
Gospel only : " for the law made nothing perfect,
but the bringing in of a better hope did ; by the
which we draw nigh to God."
It is our intention to mark,
I. The difference between the Mosaic and the Chris
tian dispensation
By " the law," the whole dispensation of Moses
was meant ; and, by " the introduction of a better
hope," the dispensation of Christ ; which alone af
fords a solid ground of hope to sinful men. The
things which the law could not effect, the Gospel
does : it gives us,
1. Perfect reconciliation with God
[The sacrifices which were offered under the law could
never take away sin. There was nothing in them that was at
all suited to this end. What was there in the blood of a beast
to make satisfaction to Divine justice for the sin of man? The
Apostle truly says, it was not possible for the blood of bulls
and of goats to take away sin a .
But the Gospel points us to an atonement which was of
infinite value, even the blood of God s co-equal, co-eternal Son.
This might well satisfy even for the sins of the whole world ;
because more honour was done to the Divine law by His per
forming its commands and suffering its penalties, than could
have been done by the obedience or suffering of the whole
human race. Hence the Scriptures invariably represent the
Father as " reconciled to the world by the death of his Son ;"
and as requiring nothing more of us, than to come to him in
the name of his Son, pleading the merits of his blood, and
relying wholly on his atoning sacrifice. To all such persons he
says, that, " though their sins may have been as crimson, they
shall be as white as snow," and that they not only shall be, but
actually are, from the first moment of their believing, "justified
a Heb. x. 4.
2297.] SUPERIORITY OF CHRISTIAN DISPENSATION. 2G9
from all things, from which they could not be justified by
the law of Moses b ." In this view the Gospel is called " the
ministry of reconciliation :" and the one message which all the
ministers of the Gospel have to declare, is, that " God was in
Christ reconciling the world unto himself, not imputing their
trespasses unto them c ."]
2. Perfect peace of conscience
[The annual repetition of the same sacrifices under the
Mosaic dispensation shewed, that the sins for which they were
offered were not yet fully pardoned. Hence they were rather
" remembrances of sins" than actual means of forgiveness : and
consequently " they could not make men perfect as pertaining
to the conscience 11 ."
But the atoning " blood of Christ really cleanses from all
sin." It " purges the conscience* ;" so that, being justified by it,
" we have peace with God," and in our souls " a peace which
passeth all understanding." " In fleeing to Christ for refuge,
and laying hold on that hope that is set before us, we have
strong consolation." Divine justice being satisfied, we are
satisfied also. " We know in whom we have believed, and are
assured that he is able to keep that which we have committed
to him." According to his promise, " he keeps our minds in
perfect peace, because we trust in him :" he fills us with " peace
and joy in believing," yea, " with joy unspeakable and full of
glory."]
3. Perfect holiness of heart and life
[The law commanded, but gave no strength for obedience.
But Christ procured for his followers the gift of the Holy
Spirit, " by whose effectual aid we can do all things" that are
required of us. Absolute perfection indeed is not to be ex
pected in this life : for even St. Paul, after having ministered
in the Gospel for twenty years, said of himself, " I have not
yet attained, neither am I already perfect :" but evangelical
perfection, which consists in an unreserved surrender of our
whole souls to God, we may, and must attain. For this
purpose are " the Scriptures given, that by them the man of
God may be perfect, thoroughly furnished unto all good works f ."
For this purpose are the promises in particular revealed, that
" by them we may cleanse ourselves from all filthiness both of
flesh and spirit, and perfect holiness in the fear of God K ."
Nor is holiness merely provided for us ; it is actually secured
to us by the Gospel : " Sin shall not have dominion over us,
b Acts xiii. 89. c 2 Cor. v. 18, 19.
d Ileh. ix. 9, 10. and x. 13. e Heb. ix. 14.
f 2 Tim. iii. 10, 17. e 2 Cor. vii. 1.
270 HEBREWS, VII. 19. [2297.
because we are not under the law, but under grace :" on the
contrary, we shall be made " new creatures," and " be renewed
after the image of God in righteousness and true holiness."
This is " that thing which the law could not do, in that it was
weak through the flesh; and which God, sending his own Son,
in the likeness of sinful flesh, as a sacrifice for sin, has done ;
he has so condemned sin in the flesh, that the righteousness of
the law shall be fulfilled in us, who walk not after the flesh,
but after the Spirit 11 ."]
Corresponding with this difference is,
II. The distinguishing benefit which under our dis
pensation we enjoy
The access to God which Christians possess, results
entirely from the nature of the dispensation under
which they live : and the Apostle, in speaking of it,
includes two things :
1. The liberty which we have of drawing nigh to
God-
[The whole of the Jewish ritual tended rather to keep
men at an awful distance from God than to bring them near to
him. There was one court for the priests, into which they
alone had admittance : and into the holy of holies none but the
high-priest could enter ! and he only on one day in the year ;
and then only according to certain forms that were prescribed.
By these restrictions " the Holy Ghost signified, that the way
into the holy place was not yet made manifest while the first
tabernacle was yet standing 1 ." Had any one presumed to violate
this law, he would have instantly been visited, if not with a fatal
stroke, at least (as King Uzziah was) with some awful calamity.
But for us there is " a new and living way opened, through
the vail k ," which was rent in twain from the top to the bottom
at the very moment of our Saviour s death. And, as by
Christ " we have access unto the Father," so we are told to
" come with boldness into the holiest by his blood." The golden
sceptre is held out to every one of us, so that we may " come
boldly to the throne of grace," assured of obtaining mercy, and
of " finding grace to help us in the time of need" ]
2. The delight which we have in the exercise of
that liberty
[The approaches of persons to God under the law were full
of burthensome ceremonies : those under the Gospel are inti
mate and delightful. " God draws nigh to us, whilst we draw
h Rom. viii. 3, 4. Heb. ix. 8. * Heb. x. 2022.
2297.] SUPERIORITY OF CHRISTIAN DISPENSATION. 271
nigh to Him." On those occasions, " he manifests himself
unto us as he does not unto the world :" he " lifts up the light
of his countenance upon us," and " sheds abroad his love in our
hearts." Hence the Christian accounts prayer not so much
a duty as a privilege: he says with the beloved Apostle,
" Truly our fellowship is with the Father and with his Son
Jesus Christ" -
This arises entirely out of the nature of our dispensation,
which is justly called, " the perfect law of liberty." It pre
sents to our view our great High-priest entered for us within
the vail, and " ever living to make intercession for us." And,
" having such an High-priest, we draw nigh unto God with full
assurance of faith." Nor does he take less pleasure in com
muning with us, than we with him ; for " the prayer of the
upright is his delight."]
LEARN from hence the true reason why the genera
lity of Christians differ so little from the Jews or
heathens
[They understand not the nature of the dispensation under
which they live ; and therefore they get no material good from
their religion : they are not made holy by it, nor are they
made happy : they think that an assured sense of our accept
ance with God is unattainable ; and that communion with Him
is an enthusiastic dream. They regard Christianity as little
else than a milder publication of the law ; reducing the de
mands of the law to the present ability of man, and making
ample allowances for man s infirmity. They view it as a sys
tem of duties, rather than of privileges ; and they expect more
from their partial obedience to its precepts, than from a
humble affiance in its promises. What wonder then if, when
when they so assimilate the Gospel to the law, they experience
no more benefit from it than the law conveyed ? What wonder,
I say, if they never be made perfect by such a religion as
theirs? Would we attain to perfect love, and perfect peace,
and perfect holiness, we must look more to the atoning blood
of Christ, and to the sanctifying influences of his Spirit. In
the former, we shall find all that we need for our reconciliation
with God ; and in the latter, all that we need for our restora
tion to his image. The Gospel, mutilated and debased by
unbelief, will bring us neither present nor eternal happiness :
but if embraced, as it ought to be, with unmixed, unshaken
confidence, it will prove " the power of God to the salvation of
our souls."]
272 HEBREWS, VII. 25. [2298.
MMCCXCVIII.
CHRIST S PRIESTHOOD, AND ABILITY TO SAVE.
Heb. vii. 25. Wherefore he is able also to save them to the
uttermost that come unto God by him, seeing he ever liveth
to make intercession for them.
THE Mosaic economy was never intended to be
either universal or perpetual ; not universal, because
many of the principal rites prescribed by it could
never be performed by those who were far distant
from Judaea; nor perpetual, because, whilst it was
yet in all its force and grandeur, its dissolution, and
the establishment of a better in its stead, were ex
pressly and frequently foretold. The appointment of
another priesthood to supersede that of Aaron, was
of itself, as the Apostle teaches us, sufficient to prove,
that the abolition of the Aaronic priesthood and of
the whole Levitical law was to take place, as soon as
that better priesthood after the order of Melchizedec
should be established.
The shew wherein that priesthood was superior, is
the great scope of the chapter before us. But it is
to one particular only that we shall confine our atten
tion at this time ; and that is, the continuance of it in
one person, whilst the Aaronic priests were removed
by death, and constrained to transmit their office to a
successor.
We notice then,
I. The perpetuity of Christ s priesthood
" The priests under the law were many, because
they were not suffered to continue by reason of
death : but this man, the Lord Jesus Christ, be
cause he continueth ever, hath an unchangeable
priesthood." " He ever liveth to make intercession
for us."
[When in a vision he revealed himself to John, he said,
" I am he that liveth, and was dead ; and behold, I am alive
for evermore 3 ." " He was indeed crucified through weakness ;
a Rev. i. 18.
2298.1 CHRIST S ABILITY TO SAVE. 273
but yet he liveth by the power of God b :" and " being raised
from the dead, he dieth no more; death hath no more domi
nion over him c ." Nor is it merely in a state of rest, that he
liveth ; but for the purpose of carrying on his priestly office in
our behalf. The high-priest under the law, when he had
offered the sacrifice upon the altar, carried the blood within the
vail into the holy of the holies, there to sprinkle it before, and
on the mercy-seat, and to offer incense in the more immediate
presence of his God. This is the very thing which Jesus now
lives to effect. Having offered himself a sacrifice upon the
cross, he is now gone with his own blood into heaven itself,
there to exhibit it as a memorial before God, arid as the ground
of all his intercessions. In his Father s presence he pleads it
for us as a full, perfect, and sufficient sacrifice, oblation, and
satisfaction for the sins of the whole world, and as the price
paid for all those blessings which his people stand in need of
for their full and complete salvation. True it is, that he has
entered into heaven, to take possession of that glory which by
the covenant-engagements entered into by the Father was to
be conferred on his human nature: but yet, it was not for his
own glory only that he ascended thither, but for our good ;
that he might carry on and perfect in our behalf the work he
had undertaken for us. Only let us contemplate the ends for
which the high-priest on the great day of atonement entered into the
holy of holies ; and we shall hare a, distinct, and accurate, and
perfect vie/v of the ends for which our blessed Saviour is gone
into heaven, and of the work which he is there living to accom
plish* - ]
But without further dwelling on so clear a point,
let us proceed to notice,
II. The consolatory truth resulting from it
As the continual changing of the priests under the
Mosaic dispensation shewed the weakness and un
profitableness of their ministrations ; so the unchang
ing continuance of Christ s priesthood shews that
" he is able to save to the uttermost all who come
unto God by him." Here observe,
1. What is taken for granted
b 2 Cor. xiii. 4. c Rom. vi. 9.
d Here a distinct view may be taken of tlic pleas founded upon
his sacrifice, as having been appointed of the Father for certain ends,
and offered by the Son in the full confidence of its being accepted of
the Father, and of its prevailing for all who trust in it.
VOL. XIX. T
5>74 HEBREWS, VII. 25. [2298.
[It is taken for granted that all his people " come unto
God through him." If it be asked, What is meant by coming
to God through him ? the answer is plain : Look unto the
Aaronic priests and their ministrations, and there you shall find
a perfect representation of what is experienced by the people
of God in all ages. When the high-priest entered within the
vail, there was but one sentiment pervading all the worshippers
in every part of the temple : all considered him as their me
diator and intercessor with God. They knew that of them
selves they were incapable of drawing nigh to God : but
regarding the high-priest as their head and representative,
they considered themselves as approaching God in and through
him. They had no hope whatever but in the blood of the
sacrifice which he carried within the vail, and in the incense
which he offered there. Amongst all the people of the Jews
there would not be any diversity of sentiment on this head.
Thus it is that we also come unto God by Christ : we see him
as going into heaven with his own blood which he has offered
for us ; and as presenting also the incense of his own prevailing
intercession : and in him as so occupied is all our hope. Nor
is this a mere theoretical sentiment in the Christian s mind,
but a living and an abiding principle, by which he is actuated in
all his approaches to the throne of grace : nor has he any hope
whatever of finding acceptance with God, but by coming to
him in this way.
But whilst this striking correspondence exists between the
Jewish and Christian mode of approaching God, there is one
remarkable point of difference, which must by no means be
overlooked. The Jew, during the mediation of the high-priest,
was kept at an awful distance, not daring to pass the limits
that were assigned him : but the Christian has access into
the secret of God s presence for himself, and may urge the very
same pleas before God at the throne of grace, which his great
high-priest is urging for him at the throne of glory. The
pleas are the same, and the grounds of hope are the same, to
each : but the superior liberty of the Christian marks the
superiority of the priesthood which has procured it for him.]
2. What is plainly asserted
[The Jewish high-priest, notwithstanding he presented
all the sacrifices according to the prescribed form, could not
prevail so as to obtain for the people a perfect and perpetual
forgiveness : at the same period in the ensuing year he must
present the same offerings again : which shewed, that a further
expiation was necessary in order to a plenary remission of their
sins. But our great High-priest has no occasion ever to renew
his offering : nor will he ever devolve on another the office
2298.1 CHRIST S ABILITY TO SAVE.
which he executes. " He therefore is able to save to the
uttermost all them that come unto God by him."
The words, " to the uttermost," imply two things ; namely,
that he can save completely and for ever. The conscience of
a Jew was never perfectly liberated from a sense of guilt by
the offerings which were made for him : but the Christian is
brought into a state of perfect peace, " his conscience being
purged from dead works to serve the living God." Nor does
he feel a need of any thing more than that which he finds in
the sacrifice of Christ. He looks forward to nothing to add to
it, or to give it efficacy. Being once sprinkled with the blood
of Christ, his soul is at rest ; because he knows that Jesus by
his one offering has perfected for ever them that are sanctified.
The Jew found his sacrifices to be little else than remem
brances of his sins : but the Christian knows that, by virtue of
his sacrifice, " his sins and iniquities shall be remembered no
more 6 ."]
This subject, duly apprehended, is replete,
1. With instruction
[If Christians were more in the habit of considering the
Jewish law, they would gain a far clearer insight into the nature
and principles of their own religion. Ask a Christian, How
he is to be saved ? and he will give you some vague and in
distinct answer about God s mercy, and his own repentances
and reformations. Even the priests themselves, who should
instruct others, are not always clear on this matter. But no
Jewish priest would have hesitated to point to the sacrifices as
the only means of acceptance with God. Let us then learn
from them, that, if we will ever come to God at all, it must be
simply and solely by the Lord Jesus Christ : " He is the way,
the truth, and the life : no man cometh unto the Father but
by him f ." And let this especially be remembered, that there
is no salvation for us in any other way : " for no other persons
will the Lord Jesus intercede ; nor shall his saving power be
exerted for any others." This is clearly intimated in the text.
Whom is it that he is able to save? it is " them that come unto
God by him." And for whom is it that he intercedes ? " He
ever lives to make intercession for them" O that we might
all consider this, and seek the Lord in the only way in which
he ever can be found !]
2. With consolation
[What an astonishing thought it is, that our adorable
Emmanuel, now seated at the right hand of God, is living, as
it were, only for us, to transact our business there, as once he
< Heb. i\. 1 -3, 11 IP. f John \iv. 6.
r :j
276 HEBREWS, VII. 20. [2299.
transacted it here on earth. From heaven he came to offer a
sacrifice for us ; and to heaven is he gone again, to plead that
sacrifice in our behalf. Christians do not sufficiently think of
a living Saviour: they dwell with pleasure on the thoughts of
his death, but scarcely advert to the life which he is now
spending in their service above. But St. Paul teaches us to
derive from this source more comfort and encouragement than
any other; not even the death of Christ itself being so rich a
source of consolation as this g Reflect then on him in
this view, as presenting his own blood before his Father in our
behalf, and as asking for us a daily and hourly supply of all
that we can stand in need of Bear in mind, that you
can be in no difficulty which he does not see ; nor in any
danger, from which he cannot save. And, as his care of you
is perfect, so let your affiance in him be perfect also.]
3. With encouragement
[What motive can any one have for an entire surrender
of himself to God, like that which is here proposed to him ?
Does Jesus live altogether for us in heaven, and shall not we
live altogether for him on earth ? Is not this reasonable, and
our bounden duty h ? Dedicate, then, yourselves to
him ; and count no work too arduous to engage in for him,
nor any sacrifice too great to make It is but little that
you can do for him, though your life were protracted to ever
so great a length ; but time is short and uncertain : therefore
" Whatsoever your hand findeth to do, do it with all your
might ."]
8 Rom. v. 10. and viii. 34. h Rom. xii. 1.
Eccl. ix. 10.
MMCCXCIX.
CHRIST, A SUITABLE HIGH-PRIEST.
Heb. vii. 26. Such an High-priest became us, zcho is holy,
harmless, undcfded, separate from sinners, and made higher
than the heavens.
WITHOUT the Epistle to the Hebrews, we could
never have understood the true scope of the Levitical
law, much less its full accomplishment in the Lord
Jesus Christ ; we could never have ventured to trace
such a correspondence between Melchizedec and
Christ, or to lay such a stress on a variety of minute
expressions in the prophetic writings as the Apostle
2299.] CHRIST, A SUITABLE HIGH-PRIEST. 277
does. And though we might easily have maintained
the truth of our holy religion as founded on miracles
and prophecies, we never could have silenced an un
believing Jew so easily, as by the help of this epistle
we are enabled to do.
The Apostle is here tracing the superiority of
Christ and his priesthood, to all the priests, and their
services, under the Levitical law. And, in the words
before us, he observes, that no person, but one en
dowed as Jesus was, would have been sufficient for
the necessities of fallen man. In confirmation of this
sentiment, I will shew,
I. What kind of an High-priest the Lord Jesus was
He is here compared with the high-priests under
the law. Now, they were sinful creatures, like our
selves 3 : but of Jesus it is said,
He was perfectly " holy"-
[In his own nature, he was " holy ;" in the whole of his
conduct, he was " harmless;" and though in the midst of an
ensnaring and polluting world, he was " undefiled:" in no one
act, word, or thought, did he ever, in the smallest degree,
violate the perfect law of God. " In him was no sin b ."]
He was, in all respects, "separate from sinners "-
[In his vert/ birth he was widely different from them : he
came not into the world like other men : he derived not his
human nature in a way of ordinary generation, but from the
immediate hand of God. He was born of a pure virgin ; and
therefore, though born under the law, he was in no respect
subject to the curse entailed on Adam s posterity for the vio
lation of it : nor did he inherit the taint and pollution which is,
of necessity, transmitted to all who in a natural way descend
from him.
In his life, too, he was separate from them : for though he
sojourned amongst them, and was continually holding the most
friendly intercourse with them, he never, in any degree, im
bibed their spirit. He was as pure as the light itself, which
is incapable of contamination from the things amongst which
it shines.
In his death, also, he was altogether separate from them :
for he voluntarily gave up his life; as he shewed, by speaking
in a loud voice at the moment of surrendering np his soul to
Hcb. v. 1 :!. > 1 John iii. 3.
278 HEBREWS, VII. 26. [2299.
God : and he died also as a victim, an expiation for sin, even
for the sins of the whole world d .]
He was " higher than the heavens "-
[He was so previous to his incarnation. From all eternity
was he " in the bosom of the Father 6 ," and " had a glory with
him before all worlds f ." He was in a sense that the highest
archangel never was, the Son of God, " his only-begotten
Son g ," whom " all the angels of heaven worshipped 11 ." He
was " the brightness of his Father s glory, and the express
image of his person i ." And subsequent to his death, also, was
he exalted "far above all principalities and powers, and might
and dominion, and every name that is named, not only in this
world, but also in that which is to come k :" " for he rose again,
and went into heaven, and sat on the right hand of God,
angels and authorities and powers being made subject unto
him 1 ."]
In all these respects he was widely different from
all the priests under the Levitical law
[They were " taken from amongst their brethren," and
" compassed with the same infirmities" as others; and " re
ceived honour from," rather than conferred honour upon, the
office they sustained ; and could execute it only during a few
short years of their existence upon earth m . Had He in any
of these respects resembled them, he would not have been a
suitable High-priest for us.]
To elucidate this, I will proceed to shew,
II. Why " such an High-priest alone became us"
Had the Lord Jesus been an imperfect being, like
the high-priests of old,
1 . He would have needed an offering for himself
[They were forced to offer a sacrifice first for their own
sins, before they could hope for any acceptance in what they
should offer for the sins of others". But this was unnecessary
for Him, because there was no spot of sin found in him. And
this is the very particular which the Apostle, in the words
following my text, specifies, as resulting from His spotless
character : " He needeth not daily, as those high-priests, to offer
up sacrifice, first for his own sins, and then for the people s."
c Luke xxiii. 46. with John x. 17, 18. d Matt. xx. 28.
e John i. 18. f John xvii. 24. e Heb. i. 5.
: Heb. i. 6. * Heb. i. 3.
* Phil. ii. 911. Eph. i. 20, 21. 1 1 Pet. iii. 22.
181 Heb. v. 1, 2, 4. n Heb. v. 3.
2299.] CHRIST, A SUITABLE HIGH-PRIEST. 279
Having not the slightest imperfection of his own to atone /or,
he could atone for us, and intercede with God for us.]
2. He would have had nothing that he could offer
for us
[He could not offer slain beasts, because he did not belong
to the tribe to which this office was exclusively assigned. From
the tribe of Judah he sprang: and " of that tribe nothing was
said respecting priesthood ." The law would have inflicted
death upon him, if he had attempted to interfere with the
duties of the Aaronic priesthood. As for his oiun body, he
could not offer that ; seeing it would have been polluted : and
the law required that every sacrifice should be " without spot
or blemish." The paschal lamb was set apart four days before
it was offered, on purpose that it might be thoroughly exa
mined, so as to be found free from outicard blemish : and, after
it was slain, it was flayed, and laid open ; so that the imcards
also might be inspected, and be found perfect. Now such
an offering must our Lord present: but, if any imperfection
cleaved to him, he could not. No such impediment, however,
was found in him ; so that he could offer himself to God, as
" a Lamb without blemish and without spot p ."]
3. He would not have corresponded with his
type-
[He was to be " a Priest after the order of Melchizedec q ."
Now consider how great a man Melchizedec was : for even
Abraham himself, and, in Abraham, all the Levitical priests
also, offered tithes to him, confessing thereby their inferiority
to him r . But, if Jesus was a mere man, he was inferior to
Abraham, who, as being " the father ," must be considered as
the head, " of the faithful." Being however such an one as
we have before described, he was a worthy successor of
Melchizedec. "What Melchizedec was in a shadow, that was
Jesus in reality, " King of righteousness, and King of peace ;
without father (as to his human nature), or mother (as to his
divine), without descent (having no direct successor) ; having
neither beginning of days, nor end of life, but abiding a Priest
continually 8 ."]
4. He would in no respect have answered to our
necessities
[All perfection must be in him, to enable him to atone for
sin : and all power must be in him, to make that atonement
effectual. Had either the one or the other been wanting, he
ver. 13, II. i l Pet. i. 19. ver. 15, 17, 21.
r ver. 4 7. ver. 1 3.
280 HEBREWS, VII. 26. [2299.
would not have been capable of fulfilling that high office : but,
possessing all these requisites, he is accepted of the Father,
and is " able to save to the uttermost all who come unto God
by him 1 ."]
IMPROVEMENT"
Learn, then, from hence,
1. What is the only means of acceptance with our
God-
[Is there " a great High-priest over the house of God x ?"
We must go to God through him. We must not attempt to
approach God, except through this appointed Mediator. To
think of looking for acceptance through any works of our own,
or of uniting any works of ours with his meritorious sacrifice,
would be folly in the extreme. Even when the blood of beasts
only was presented in sacrifice, the offerer did not unite with
it any thing of his own : how much less, then, can we add any
thing to the sacrifice which our High-priest has offered ! Let
not the thought enter into your heart ; or, if it enter, let it be
discarded with abhorrence: for there is no High-priest, but
lie ; no sacrifice, but his ; no other name given under heaven,
whereby any man can be saved, but the beloved, the honoured,
the adored name of JESUS. " Look to him, and you shall be
saved 5 : look any where else, and you perish beyond a doubt.]
2. How blessed a thing it is to live under the
Christian dispensation
[Supposing a Jew were at this moment living at Jerusa
lem ; and the temple were now standing, as richly furnished
in every respect as in the days of Solomon. Suppose, too,
that he had the cattle upon a thousand hills at his disposal ;
he could not offer unto God one acceptable sacrifice ; because
he could not find, upon the face of the whole earth, a Jew who
could infallibly trace his pedigree to Aaron. If any other
person should presume to officiate for him, in the place of the
high-priest, he must instantly be put to death 2 . Unhappy
people ! the only people upon the face of the whole earth, who
are incapable of approaching God, in the way which they
themselves think and believe to be right ! But, Christians,
blessed are ye ; for you have an High-priest ; and one, too,
1 ver. 25.
u If this were the subject of an Ordination or Visitation Sermon,
here would be an excellent opportunity for shewing what should be
the character of the Christian Priesthood ; and how holy, how sepa
rate from the ungodly, and how superior to the things of time and
sense, every Christian Minister should be.
x Heb. iii. 1. y Isai. xlv. 22. z Ezra ii. 62.
2300.] CHRIST, MEDIATOR OF THE NEW COVENANT. 281
who is altogether suited to you, and sufficient for you. Re
joice in this; and know your privilege : and, " having such an
High-priest over the house of God," avail yourselves of the
opportunity afforded you, " drawing nigh to him with a true
heart, in full assurance of faith, having your hearts sprinkled
from an evil conscience, and your bodies washed (as) with pure
water: and hold fast the profession of your faith without
wavering: for (all the promises of God are yours ; and) He is
faithful that " hath promised 3 ."]
a Heb. x. 2123.
MMCCC.
CHRIST THE MEDIATOR OF THE NEW COVENANT.
Heb. viii. G. Noiu hath he obtained a more excellent ministry,
by how much also he is the mediator of a better covenant,
ivhich was established upon better promises.
THE use of the Mosaic law is by no means suffici
ently appreciated in the Christian world. The value
of a map to travellers, or of a chart to one who navi
gates the trackless deep, is well known : hut when
God has given to us a graphical exhibition (if I may
so speak) of every part of our road to heaven, we
never think of looking to it as the means of instruc
tion to our souls. Yet one would think that, after
the strict injunctions given to those who drew these
maps, no one would be inattentive to them. The
whole Mosaic law was intended to represent, in plain
and visible characters, the way of life. Hence, when
Moses received his instructions from God relative to
the tabernacle and all its vessels, he was ordered to
take the utmost care not to deviate from them in the
smallest matter*. Of this the Apostle takes notice in
the words preceding our text : Moses was admonished
of God when he was about to make the tabernacle :
for see, saith he, " That thou make all things accord
ing to the pattern shewed to thee in the mount." A
similar direction was given to David also in reference
to the temple which his son Solomon was to erect 1 .
a Exod. xxv. 40. b 1 Cliron. xxviii. 19.
^82 HEBREWS, VIII. 6. [2300.
But whence arose this extreme need of accuracy ?
The whole plan of salvation was laid in the divine
mind ; and the tabernacle and temple, with their
vessels and their services, were intended to shadow it
forth : and the smallest deviation from the model
would have led to mistaken apprehensions about the
way to life : it would either have kept back from man
something which God designed to execute, or taught
him to expect something which it was not God s in
tention to perform. But, the law being a perfect
model of the whole spiritual building, the Gospel-
edifice in all things corresponds with it ; and thus
reciprocally receiving and reflecting light, they mu
tually illustrate each other, and prepare the mind
for a most accurate perception of the great mystery
of redemption.
The point of which the Apostle is here speaking,
is, the superiority of Christ s priesthood to that of
Aaron. Having dwelt upon it at some length, he
recapitulates the subject, and gives as " the sum
of" his observations, That Christ, our High-priest,
is every way superior to the Levitical priests, since
he is the Mediator of a better covenant, and, con
sequently, " has obtained a more excellent ministry
than theirs."
To elucidate this important truth, I shall consider,
I. The covenant of which Christ was the Mediator-
It is spoken of in reference to another covenant
to which it was superior. Let us inquire then,
1. What is that other covenant?
[It is an "old covenant, which vanisheth away c ." In the
Holy Scriptures we read of three covenants ; the Adamic, that
is, the covenant of works; the Abrahamic, or covenant of grace;
and the national covenant made by Israel, that was peculiar to
them, and was not binding on any other people. Now it is
not with the Adamic covenant that the Christian covenant is
compared, because that never waxeth old nor vanisheth away :
it is at this hour as much in force as ever ; and all who con
tinue under it, will be dealt with according to it, till they take
refuge in the covenant of grace d .
c ver. 13. d Gal. iii. 10. and v. 3.
2300.] CHRIST, MEDIATOR OF THE NEW COVENANT. 283
Neither is it the Abrahamic covenant with which the Chris
tian covenant is compared ; for they are, in fact, the same
covenant, and differ only in the measure of light with which
they are revealed. Nothing that is subsequent to the Abra
hamic covenant has ever disannulled it e : and consequently,
inasmuch as it never vanisheth away, it cannot be the one to
which the Christian covenant is here said to be superior.
It remains then that the covenant with which the Christian
covenant is compared, is that which God entered into with the
Israelites in the wilderness. This was of a mixed nature : it
was, in part, a covenant of works; and, in part, a covenant of
grace. In as far as it promised manifold blessings to sincere
though imperfect obedience, it was a covenant of grace ; but
in as far as it suspended those blessings altogether upon the
performance of those works, it was a covenant of works. The
full account of this covenant is given by Moses in the twenty-
fourth of Exodus f - The Prophet Jeremiah contrasts it
with that new covenant which God promised to make with his
people under the Christian dispensation g and the
Apostle, in the words following our text, expressly tells us,
that it was of that covenant he spake, when he said it was
interior to the Christian covenant and superseded by it h . But,]
2. Wherein was the Christian " covenant better"
than it ?
[It was so in its own nature, being incomparably more
liberal in its terms, more rich in its provisions, more permanent
in its duration. The Mosaic covenant (as I will call it) granted
nothing but in a way of remuneration for services performed :
the Christian covenant grants every thing upon the simple
condition of our laying hold of the covenant, and asking for
the blessing for Christ s sake. The Mosaic covenant held forth
only temporal benefits to those who were under it : but the
Christian covenant imparts to the believer all the blessings
both of grace and glory. The Mosaic covenant waxed old and
vanished away : the Christian covenant will endure for ever
and ever.
It was so also in the promises with which it was established.
The possession of the promised land, with a long continuance
of peace and plenty, was the chief promise of the Mosaic cove
nant. It is true, there were promises of pardon and accept
ance through the offering of certain sacrifices : but the pardon
did not bring peace unto the conscience; nor continue longer
than till the next day of annual expiation ; nor extend at all
e Gal. iii. 17.
f Compare Exod. xxiv. 3 8. with Heb. ix. 19 21.
K Jcr. xx xi. 31 :M. >> ver. 8, <>.
284 HEBREWS, VIII. 6. [2300.
to sins of greater enormity, as adultery and murder. But
the Christian covenant purges away all sense of guilt from the
conscience, and brings into the soul a peace that passeth all
understanding : it extends to every sin that man can commit ;
and assures the believer, that he shall in due time possess all
the glory of heaven. There cannot be conceived any want
that the believer can feel, or any circumstances under which he
may feel it, but there are promises in the Christian covenant
precisely suited to his situation, and commensurate with his
necessities : and all are to be apprehended simply by faith.
Even the repentance which is necessary to fit the soul for the
reception of the blessings, and the faith that is to apprehend
them, are comprehended within the promises : they are not
required of us in order that other blessings may be bestowed
as a reward for them ; but they are promised to us, as means
of introducing the soul to the possession of all other blessings.
If we attempt to spin them, as it were, out of our own bowels,
that we may be at rest in them, and make them a web whereby
to catch other blessings, both they and we shall soon be swept
away with the besom of destruction. But, if we go to God
for them, then shall they be conferred upon us, and wrought
in us by God as initiatory blessings, preparatory to the full
bestowment of all the kingdom of heaven.
How much better then this covenant is than the Mosaic,
must be obvious to the most superficial observer.
In order to a just understanding of the text, it will be proper
yet further to inquire,]
3. In what sense is Christ " the Mediator of this
better covenant ?"
[Moses, in the first instance, and after him the Aaronic
priests in succession, were the mediators of the old covenant.
Every thing was transacted by, and through, them. They
offered the sacrifices, and carried in the blood of them before
God, and offered incense before God in behalf of the people ;
and then went forth from God to bless the people. So is the
Lord Jesus Christ the Mediator of this better covenant. He
is " the Daysman that lays his hand upon both parties 1 ," and
mediates between them. No man comes to God, but by him ;
nor does God vouchsafe his blessings to any man, but through
him.]
This part of our subject will be more fully opened,
whilst we mark,
II. The excellency of his priesthood as connected
with it
1 Job ix. 33.
2300.] CHRIST, MEDIATOR OF THE NEW COVENANT.
To set forth this is the chief scope and aim of the
Apostle in the whole context. And, to illustrate his
subject, he points out,
1. The superior dignity of his person
[Christ is the true Melchizedec, the " King of righteous
ness and peace," without father (as it respected his human
nature), without mother (as to his divine nature) ; having
neither beginning of days, nor end of life k : " for from ever
lasting to everlasting he is God 1 ." But the Aaronic priests
were poor mortals like ourselves. Besides, the Aaronic priests
were sinners, and needed first to offer for their own sins, and
then for the people s : but not so the Lord Jesus : " he knew
no sin :" " he was without spot and blameless :" " he was holy,
harmless, undefiled, separate from sinners, and made higher
than the heavens," even " the Son of God who is consecrated
for evermore" 1 ."]
2. The transcendent excellency of his offering
[The Mosaic priests offered nothing better than the blood
of bulls and of goats: but the Lord Jesus offered his own
immaculate body ; yea, " he made his own soul an offering for
sin 11 ." True, it was the manhood only that suffered; but his
manhood, having " the Godhead dwelling in it bodily ," was
of more value than all the cattle upon a thousand hills : it was
a full, perfect, and sufficient sacrifice, oblation, and satisfaction
for the sins of the whole world 1 ".]
3. The glory of the place where he ministers
[The tabernacle where the Mosaic priests officiated was
glorious, as being consecrated to such a holy use : but, glorious
as it was, " it had no glory by reason of the glory that ex-
celleth," even of that heavenly " tabernacle, which the Lord
pitched, and not man <! ." There is he, not in a room darkened
with a veil, but in the heaven of heavens ; not in the presence
of a bright cloud, a mere symbol of the Deity, but in the
immediate presence of God himself; not presenting the blood
of beasts, but his own most precious blood, that was once shed
on Calvary ; not offering a cloud of incense, but pouring forth
his own prevailing intercession ; not bearing a breast-plate
with the names of the twelve tribes, but bearing on his breast
the name of every individual of his elect ; not appearing there
for one people only, but for all the sinners of mankind ; not
obtaining mere temporal blessings, or spiritual blessings for a
k Heb. vii. \ 3. Ps. xc. 2. Prov. viii. 22 31.
m Heb. vii. 2628. J sa i. liij. 10. with Heb. ix. 11, 12.
Col. ii. 9. P 1 John ii. 2.
1 Compare 2 Cor. iii. 10, 11. with ver. 1, 2.
286 HEBREWS, VIII. 6. [2300.
limited period, but spiritual and eternal blessings, even all
that man can need, or God bestow ; not coming forth, himself
a sinner, delegated to pronounce a blessing, but " appearing
without sin to confer by his own authority everlasting salva
tion" on all his believing people r .
Such are the views which the Apostle gives us of our
great High-priest, and of " the transcendent excellence of his
ministry."]
JUDGE then,
1. What is our duty towards this great High-
priest
[As " a minister of this new covenant 8 ," I hesitate not to
say what my duty is. It is to make known this Saviour to
you in all his offices : to set before you this covenant in all its
fulness, its freeness, its sufficiency, its immutability: to point
him out as the only Mediator of it, through whose sacrifice
and intercession you must seek its blessings, and through
whom alone you can obtain them : to open from time to time
all the promises contained in it ; and to lead you to a simple
reliance on them, as the one only means of obtaining the
accomplishment of them to your souls*.
What then is your duty, but to contemplate these subjects
with admiration, and love, and gratitude ; and to seek a per
sonal interest in them all ? Contemplate " the covenant,"
" ordered in all things, and sure;" and expect nothing but as
the fruit of God s eternal love, as expressed towards you in
that covenant Contemplate the peculiar privileges
which you enjoy under this " better" covenant, above all that
were ever enjoyed by God s people of old Contemplate
Jesus as "the Mediator" of this covenant; and see all the
conditions of it fulfilled by him for you, and all the blessings
of it as the fruit of his sacrifice and intercession Con
template the "promises" of it, so abundant, so suitable, so
sufficient, so sure to all who plead them before God, and rely
upon them as the only ground of their hopes. In a word,
look to the ministry of Christ, as the Jews did to that of their
high-priests. They expected nothing but through the inter
vention of their appointed mediators : and do you in like
manner expect nothing but in and through your adorable
Advocate and Intercessor ]
Heb. ix. 28.
s 2 Cor. iii. 6. ictft/rt?c the same word as in the text.
1 Tf this be the subject of an Ordination or Visitation Sermon, it
will be proper to shew here how inadequately they execute the mi
nisterial office who dwell on the evidences of Christianity, or on
morals to the exclusion of the sublimer subjects.
2300.1 CHRIST, MEDIATOR OF THE NEW COVENANT. 287
2. The danger of neglecting it
[The generality of Christians do lamentably neglect their
duty in relation to our great High-priest. Instead of relying
on that " better covenant," of which he is " the Mediator,"
they make covenants of their own precisely similar to the
Mosaic covenant, which for its unprofitableness is abrogated
and annulled". They reduce the standard of the moral law
to their own fancied ability to fulfil it : they look for the first
motions to good to arise from themselves, from some fancied
stock of which they imagine themselves possessed ; and then
expect ulterior blessings as a reward for their own. personal
merits and deserts. They will be as little indebted to the free
grace of God as possible : and, instead of receiving from the
Lord Jesus Christ all their salvation as the fruit of what HE
has done and suffered for them, they give him no higher
honour than that of obtaining for them a right and a power
to save themselves. And this is the covenant which they
prefer, and for which they abandon that " better covenant,"
which God has revealed in his Gospel. But let all such daring
contemners of the Gospel hear what the Apostle Paul speaks
to them in this epistle: " If," says he, " he that despised
Moses law died without mercy under two or three witnesses,
of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God, and
hath counted the blood of the covenant an unholy thing, and
hath done despite to the Spirit of grace"." Mark, this is not
an assertion merely, but an appeal, an appeal to every con
siderate man: and, if you will only consider it candidly, I will
consent that you shall be judges in your own cause - If
you say, I am not guilty of the things here spoken of; I ask,
How is it possible to deny your guilt, if you are systematically
rejecting the Christian covenant, and substituting another of
your own ? or how can you be guiltless in respect to these
things, when you thrust the Lord Jesus Christ from his media
torial oifice, and seek to place his crown upon your own head ?
Beware, I pray you, of this fatal evil: for, " how shall ye
escape, if ye neglect so great salvation y ?" Remember, there
is no other covenant whereby any human being can be saved ;
no promise, but what is contained in that ; no mediator,
through whom we can obtain an interest in it, but the Lord
Jesus Christ. Lay hold on this covenant, and you are safe :
reject it, and you perish for ever ]
" Hcb. vii. 18, 19. * Heb. x. 28, 29. > Heb. ii. :l.
288 HEBREWS, IX. 11,12. [2301.
MMCCCI.
CHRIST ABOVE THE LEVITICAL PRIESTS.
Heb. ix. 11, 12. Christ being come an High-priest of good
things to come, by a greater and more perfect tabernacle, not
made with hands, that is to say, not of this building ; neither
by the blood of goats and calves, but by his own blood he
entered in once into the holy place, having obtained eternal
redemption for us.
THOUGH there are a multitude of types, besides
those which were instituted by Moses, yet the most
direct and complete representations of Christ are
certainly to be found in the Mosaic ritual. Amidst
the various ordinances relative to the priests and the
temple, there is perhaps not any one point, however
minute, which has not a typical reference, though,
for want of an infallible instructor, we cannot pre
cisely ascertain the meaning in every particular.
The Epistle to the Hebrews, however, affords us
great assistance in our inquiries into this subject,
inasmuch as it declares the exact relation between
the types and the one great Antitype in all the prin
cipal and most important points. The text especially,
connected as it is with the whole preceding and fol
lowing context, leads us to consider,
I. The resemblance between Christ and the Aaronic
priests
It would be endless to enumerate all the points of
agreement between them : we shall rather confine
our attention to those referred to in the text.
1. The high-priests were taken from among men
to mediate between God and them
[This is expressly declared to be the end of their institu
tion a . Aaron and his descendants were called to this office 1 *;
and, in all the transactions between the Israelites and their
God, they performed that office according to the command
ment. Thus our blessed Lord was taken from among men ;
he was bone of our bone, and flesh of our flesh. He assumed
our nature for that very purpose, that he might be capable of
a Heb. v. 1. b Heb. v. 4.
CHRIST ABOVE THE LEVITICAL PRIESTS. 289
officiating as our great High-priest c , and, in that nature, he
both comes from God to us, and goes to God from us.]
2. Their mediation was to be carried on by means
of sacrifices
[The precise method in which they were to execute their
office is recorded in the 16th of Leviticus : nor could they
deviate from it in the least : if any but the high-priest had
presumed to enter within the vail, or he, on any other day
than that of the annual atonement, or even then without the
blood of the sacrifices 1 , he would have instantly been smitten,
as a monument of Divine vengeance. Thus Christ approached
not his God without a sacrifice 6 . He presented his own sacred
body as an offering for sin ; and, having " offered himself
without spot to God," he is " gone with his own blood within
the vail," and makes that blood the ground of his intercession
on our behalf f .]
3. They obtained blessings for those on whose be
half they mediated
[The judgments, which God had denounced against the
transgressors of his law, were averted, when the high-priest had
presented the accustomed offerings, and God was reconciled
to his offending people. In like manner does Christ make
reconciliation for us by the blood of his cross g : He " gives his
own life a ransom for us," and thus redeems us from those
awful judgments which our sins have merited. Nor is it
a mere deliverance from punishment that we obtain through
him : " we are brought nigh to God by his blood," and are
restored to the possession of our forfeited inheritance 11 .]
But while the text intimates the resemblance be
tween Christ and the high-priests, it most unequivo
cally declares also,
II. His pre-eminence above them
This part of the subject also would open a large
field for discussion : but, confining ourselves to the
text, we shall notice his pre-eminence only in the
particulars which are there specified.
1. He officiated in a far nobler tabernacle
[As he belonged not to the tribe to which the priesthood
attached, he could not exercise his ministry within the pre
cincts allotted to them . The tabernacle therefore, in which he
c Heb. ii. 14 17. d ver. 7. e Heb. viii. 3.
f ver. 24. with the text. K Col. i. 20. > Eph. i. 7, 11.
i Heb. vii. 13.
\or,. xix. i
290 HEBREWS, IX. 11, 12. [2301.
officiated, was his own body, while he continued upon earth ;
and the heaven of heavens, when he ascended within the vail k .
How infinitely does this exalt him above all the Aaronic priests!
We allow that the tabernacle was glorious : but what glory had
it, when compared with Christ s immaculate body, in which,
not a mere symbol only of the Divine presence dwelt, but all
the fulness of the Godhead ? And what was the holy of holies
in comparison of heaven itself, where Christ sitteth at the
right hand of God ? Surely in whichever light we view the
tabernacle in which Christ officiated, we must acknowledge it
to have been far " greater and more perfect than that which
was made with hands."]
2. He offered a far more valuable sacrifice
[The high-priests could offer nothing but the blood of
beasts, which had not in itself the smallest efficacy towards the
expiation of sin : the virtue, which it had, was wholly derived
from its typical relation to the great Sacrifice. But " Christ is
entered into the holy place with his own blood ;" and there
presents it before God as a propitiation for our sins. Compare
the sacrifices then, the blood of goats and of calves, with the
blood of our incarnate God : who does not see the worthless-
ness of the one, and the infinite value of the other? No
wonder that the former needed to be " offered year by year
continually," since they had no power to take away sin, or to
pacify an accusing conscience 1 : but the latter fully satisfies
for the sins of the whole world, and, having been once offered,
perfects for ever them that are sanctified by it m .]
3. He obtained far richer benefits for his people
[The utmost that the high-priest obtained for the people
was, a remission of those civil or political penalties which were
annexed to their several transgressions : with respect to real
pardon before God, the annual repetition of their sacrifices
sufficiently manifested, that that was beyond the sphere of
their influence n . But Christ has obtained for us redemption
from all the bitter consequences of sin ; as well from the
sufferings, which we should have endured in the future world,
as from the bondage, to which we should have remained sub
ject in this present life. Nor are the effects of his sacrifice
transient, like those under the law: it excels no less in the
duration than in the greatness of the benefits it procures ; it
obtains for us, not redemption only, but " eternal redemption."
k Heb. viii. 2. The "tabernacle" seems primarily to refer to his
body. Compare John i. 14. Effk-fivuMrev, with Col. ii. 9. But it may
also relate to heaven, since it certainly was a figure of that also.
ver. 24.
1 ver. 9. 1 John ii. 2. Heb. x. 14. n Heb. x. 1, 4, 11.
2301.] CHRIST ABOVE THE LEVITICAL PRIESTS. 291
Well then may he be called " an High-priest of good things ;"
for there is nothing good in time or eternity, which he does
not procure for those who seek an interest in his mediation.]
This subject may serve to SHEW us,
1. What use to make of the Levitical law
[If we read it merely as a system of rites and ceremonies,
without considering the end of its institution, it will appear
absurd, and utterly unworthy of its Divine Author: but, if we
view it in its relation to Christ, it will appear beautiful and
very instructive. There is no longer a veil over it with respect
to us ; let us look at it therefore as at a mirror that reflects
his glory ; and we shall have no cause to regret the time and
labour that we employ in exploring its mysterious contents.]
2. How to appreciate the blessings of redemption
[We may form some judgment of them by meditating on
the terrors of hell, and the glories of heaven : but there is
nothing that can so fully discover their value, as a considera
tion of the price paid for them. Who can reflect on " the
precious blood of Christ by which we are redeemed," and en
tertain low thoughts of the blessings purchased by it? Would
men be so indifferent about salvation, if they thus considered
how great it was? Surely, it would be impossible: callous as
the human heart is, it would melt into contrition at the sight
of an expiring God p . Let us but habituate ourselves to such
views as these, and neither earth nor hell shall ever hold us in
the bonds of sin. With such a sight of the prize, we shall
never cease to run till we have obtained it.]
3. What grounds of hope there are for the very
chief of sinners
[Had any other price been paid for our redemption, many
might have doubted whether it were sufficient for them: but
who can doubt, when he knows, that he has been bought with
the blood of Christ ? This will expiate the foulest guilt : the
difference, that exists between one sinner and another, is lost,
when we apply to Christ s infinitely meritorious atonement :
its efficacy is the same, whatever degrees of guilt we may have
contracted : it will avail for one as well as for another; nor is
there any " sin of such a scarlet or crimson die, but it shall be
made white as snow," the very instant it is washed in this
fountain: " the blood of Jesus Christ cleanseth from all sin."
Let none then despair : let us rather consider what " an High-
priest we have over the house of God ;" and " come boldly to
the throne of grace, that we may obtain mercy, and find grace
to help us in the time of need* 1 ."]
2 Cor. iii. 14. P Zech. xii. 10. n Heb. iv. 14, 10. and x. 10 22.
292 HEBREWS, IX. 13, 14. [2302.
MMCCCII.
THE JEWISH SACRIFICES TYPICAL OF CHRIST S.
Heb. ix. 13, 14. If the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh : how much more shall the blood of
Christ, tvho through the eternal Spirit offered himself without
spot to God, purge your conscience from dead works to serve
the living God ?
THE peculiar benefits of Christianity are usually
displayed by contrasting our state with that of the
heathen world : but they will be seen nearly to the
same advantage, if we compare our privileges with
those that were enjoyed under the Jewish dispensa
tion. The Jews indeed had much that distinguished
them above other nations : but we possess in sub
stance what they enjoyed only in the shadow. One
great object in the Epistle to the Hebrews is, to set
this matter in a just point of view. This has been
done with great perspicuity and strength of argument
in the preceding context : and the author having
shewn that we have a true, and eternal redemption
obtained for us, while that accomplished by the
Jewish ordinances was only typical and temporal,
states afresh, in few words, the grounds of his conclu
sion, and appeals to every intelligent reader for the
justness of it.
In discoursing on his words we shall shew,
I. The excellence of the type
The Jewish ordinances were altogether typical of
Christ s sacrifice
[The ordinances mentioned in the text, though similar,
as means of purifying from pollution, were very different from
each other as to the kind of pollution which they were in
tended to remove. The blood of bullocks and goats was
offered annually on the great day of expiation, to atone for
the moral guilt both of the priests and people 3 . The ashes of
the heifer, which, together with cedar, hyssop, and scarlet, had
a Lev. xvi. 6, 15.
2302.1 JEWISH SACRIFICES TYPICAL OF CHRIST S. 293
been burnt without the camp, were to be mixed with running
water, and sprinkled upon a person who had contracted any
ceremonial uncleanness (as from the touch of a grave, a corpse,
a human bone, or any thing that had been touched by an un
clean person). On the third day, and on the seventh, they
were to be sprinkled on him ; and then he was to be esteemed
clean b . These were typical of Christ s sacrifice, by which the
greatest sins may be forgiven ; and without which, not even the
smallest pollution imaginable can ever be purged away.]
As types, these certainly were deserving of much
regard
[While they shadowed forth, and prepared men for, the
Messiah that should come, they conveyed many real benefits
to those who conformed to the rules which they prescribed.
The penitents who bewailed their moral defilements, had their
hopes of mercy and forgiveness revived and strengthened: and
they who, on account of some ceremonial uncleanness, were
separated for seven long days from the house of God, and
from all intercourse with their dearest friends, were restored,
as it were to the bosom of the Church, and to communion
with their God. Doubtless these rites were burthensome ;
but every one who valued the favour of God, and the blessings
of social converse, would thankfully use the means which Gi d
had prescribed for the renewed enjoyment of them.]
Nevertheless the things, which were glorious in
themselves, lost all their glory when contrasted
with,
II. The superior excellence of the antitype
As, by a type, we mean a shadowy representation of
something future and substantial; so, by an antitype ,
we mean that thing which corresponds to the type,
and had before been represented by it. The antitype
then, or the thing that has been before represented,
is, the sacrifice of Christ : and this infinitely excels
all the ordinances by which it had been shadowed
forth. The superior excellence of this appears par
ticularly, in that,
1. It purifies the conscience
[The legal offerings never could remove guilt from the
conscience* 1 : they were mere remembrances of sins 6 ; and the
h Numb. xix. 12. r Arr/Vi-Tror. 1 Pet. iii. 21.
d Heb. ix. 9. - Ileb. x. :5, 1.
294 HEBREWS, IX. 13, 14. [2302.
constant repetition of them shewed that those, which had been
before offered, had not availed for the full discharge of the
persons who offered them f . But the blood of Christ, once
sprinkled on the conscience, " perfects for ever them that are
sanctified 8 ." No other atonement is then wanted, or desired:
the sinner needs only to exercise faith on that, and he will
have peace in his soul; " being justified by faith, he shall
have peace with God." How strongly does this mark the
superiority which we ascribe to the sacrifice of Christ !]
2. It sanctifies the life
[Though the Jewish ordinances availed for the restoration
of men to the enjoyment of outward privileges, they never
could renew and sanctify the heart. On the contrary, they
rather tended to irritate the minds of men against both the
law, and him that enjoined it. But the blood of Christ
sprinkled on the soul, instantly produces a visible change in
the whole man: " the dead works" which were daily practised
with delight, are now abandoned ; and " the service of the
living God," which before appeared irksome, is now its chief
joy. It is undeniable that many in every place throughout
the world (wherever the Gospel is preached) have undergone
a very great change in all their views, desires, and pursuits;
they have become dead to the things of time and sense, and
have devoted themselves in body, soul, and spirit, to the service
of their God. Let the question be put to all of them, When
did this change take place ? there will be but one answer from
them all : they will with one voice acknowledge, that it was
effected by the sprinkling of the blood of Christ upon their
hearts and consciences ; that, till that blessed period, they
were altogether carnal; and that from that time, they have
been under the habitual influence of spiritual affections. What
more can be wanting to establish the point before us ?]
The pre-eminence of Christ above the legal offer
ings will yet further appear, while we shew,
III. How it is that the transcendent worth of the one
may be inferred from the comparatively trifling
value of the other
The Apostle s argument in the text is this : If the
Jewish sacrifices availed for the smallest good, how
much more will the sacrifice of Christ avail for the
greatest possible good ? The force of this argument
will appear by comparing,
1. The nature of the offerings
f Heb. x. 2. e Heb. x. 10, 14.
2302.] JEWISH SACRIFICES TYPICAL OF CHRIST S.
[The blood that was sprinkled on men under the law, was
merely the blood of worthless beasts : but what is that which
is sprinkled on us ? Let the voice of inspiration answer this
question ; It was " GOD that purchased the Church with his
own blood h ." Astonishing mystery! "the blood of Christ"
was the blood, not of a mere man, but of one who was God
as well as man. How plain is the inference in this view !
Surely, if the blood of a beast, which was only externally
" spotless," availed for any thing, much more may the blood
of Christ, that immaculate Lamb, avail for every thing.]
2. The persons by whom they were offered
[Under the law the offerings were presented by sinful
men, who needed first to offer for their own sins, before they
were permitted to offer for the people s. But our sacrifice was
offered by God himself: Christ was both the sacrifice and the
priest: yea, each person of the ever-blessed Trinity was en
gaged in this stupendous work : the Father was the person to
whom the sacrifice was offered ; Christ was the person who
offered it; and " the Eternal Spirit" concurred and co-operated
with him in this mysterious act. Let then the offerings be
compared in this view, and how infinite will the superiority of
Christ s appear !]
3. The suitableness of each to the end proposed
[What was there in the blood of bulls and goats that
could wash away the stain of sin ! How could that satisfy
the Divine justice, or avert his wrath from sinful man ? there
was not the least affinity between the means and the end.
But Christ was " bone of our bone, and flesh of our flesh ;"
and he assumed our nature on purpose that he might stand in
our place and stead. Here was a perfect suitableness between
the means and the end. Must the penalty due to sin be
endured ? He became a curse for us, and submitted to endure
its just deserts. Must the law be fulfilled and honoured?
He magnified it by his perfect obedience. And being God
as well as man, he was at liberty to do this for us ; and his
substitution in our place is justly available for our salvation.
Mow plain then is the Apostle s inference when viewed in this
light ! Surely, when these considerations are all combined,
there will be a strength in his argument, and a force in his
appeal, which must bear down every objection, and fix the
deepest conviction on our minds.]
This subject may further lead us to OBSERVE,
1. How manifest is the doctrine of the divinity of
Christ !
h Acts x\. L S.
296 HEBREWS, IX. 13, 14, [2302.
[We need not look to any passages that confirm this
doctrine by direct assertions ; since in the text it is contained
with yet stronger evidence in a way of implication. Let it be
supposed for one moment that Christ was a mere creature :
how will the Apostle s argument then appear ? If the blood
of one creature avails for the obtaining of a mere shadowy and
temporal benefit, how much more shall the blood of another
creature avail for the obtaining of all that God himself can
bestow ? This were as absurd as to say, if a child can lift a
feather, how much more can a grown person lift a mountain ?
Such an appeal would be unworthy of any man that pretends
to common sense ; and much more of an inspired Apostle.
But let the divinity of Christ be acknowledged, and the appeal
is clear, convincing, incontrovertible. Indeed the doctrines of
the atonement and of the divinity of Christ are so interwoven
with each other, that neither of them can be denied without
effectually subverting both. Let us seek then to be well esta
blished in these important truths.]
2. How necessary is it to trust entirely in Christ s
atonement !
[It is not possible to state a case more strongly than this
is stated in a chapter before referred to 1 . We cannot conceive
less guilt to be contracted by any act than by unwittingly
touching a thing, which, unknown to us, had been before
touched by an unclean person : yet nothing but the sprinkling
of the ashes of a red heifer could ever remove the uncleanness
contracted by it: if the person that had contracted it were
the holiest man on earth, and were to shed rivers of tears on
account of what he had done, and increase his circumspection
in future an hundredfold, it would be all to no purpose ; he
must die as a defiler of God s sanctuary, if he did not use the
purification which the law appointed. How much more then
must that soul perish which is not purified by the blood of
Christ ! How impossible is it that even the smallest sin
should ever be expiated in any other way! Let this then
teach us to look unto Christ continually, and to have our con
sciences ever sprinkled with his precious blood.]
3. How inseparable is the connexion between faith
and works !
[They greatly err, who think that the doctrines of faith
are subversive of morality. The very faith that purges the
conscience from guilt, purifies the life also from dead works,
and animates us to serve the living God. Let this connexion
then be seen in our lives; so shall we most effectually remove
the calumny; and rt by well-doing put to silence the ignorance
of foolish men."]
1 Xumb. xix.
2303.] NO REMISSION WITHOUT BLOOD. 297
MMCCCIII.
NO REMISSION WITHOUT BLOOD.
Heb. ix. 22. Without shedding of blood is no remission.
THE external administration of religion has been
extremely different in different ages of the world :
but the method of acceptance with God has been
invariably the same. Before the Mosaic ritual was
formed, pardon was dispensed through the blood of
sacrifices : and since it was abolished, men obtain
mercy through that blood, which the sacrifices both
before and under the law were intended to prefigure.
To mark the correspondence between the sacrifices
under the law, and that offered by Jesus on the
cross, is the great scope of the Epistle to the He
brews. In the preceding context it is observed, that
the tabernacle and all the vessels of the ministry were
purged with blood ; and then it is asserted as an
universal truth, " that without shedding of blood
there is no remission."
This assertion being of infinite importance, we
shall,
I. Establish it
The observances of the ceremonial law shew that
men were saved by blood under the Mosaic dispen
sation
[For every offence, sacrifices were to be offered according
to the rank and quality of the offender : and whatever animals
were sacrificed, whether bullocks, goats, lambs, or pigeons,
they were to be slain, and their blood was to be sprinkled
both on the altar, and on the offerer : and it was by the blood
so sprinkled, that the offerer was cleansed from guilt. If a
person were so poor that he could not bring a pair of young
pigeons, he was at liberty to offer a measure (abovit five pints)
of fine flour : a portion of which, answerably to the destruction
of the beasts, was to be burnt, in order to shew the offender
what he merited at the hands of God a .
There were indeed other purifications, some by fire, and
a Lev. v. G 13.
298 HEBREWS, IX. 22. [2303.
others by water: but these were for ceremonial only, and
never for moral defilement.
Thus the law, with the one exception above mentioned,
spake exactly the language of the text.]
The same way of salvation still obtains under the
Gospel
[The typical sacrifices are indeed superseded by the one
sacrifice of Christ. But it is through his sacrifice, and through
it alone, that any man is saved.]
This is capable of direct proof from Scripture
[The warning which Eli gave to his sons, when they poured
contempt upon the sacrifices, and caused them to be abhorred
by the people, not obscurely intimated, that acts of injustice
towards men might be punished by the magistrate, and yet be
forgiven through the great Sacrifice : but that, if any person
poured contempt upon the sacrifices, he rejected the only
means of salvation, and must therefore inevitably perish b .
There is a yet stronger assertion to this effect in the chapter
following the text, where it is said in the most express terms,
that they who reject this Sacrifice have nothing to expect but
wrath and fiery indignation c ; which could not be true, if there
were any other way of salvation provided for us.]
It may be yet further proved by arguments, which,
though of an indirect nature, are not less satisfactory
than the foregoing
If salvation be not by blood, the whole Mosaic
ritual was absurd
[For what end could so many innocent beasts be slaughtered,
and consumed by fire, if it were not to prefigure the great Sacri
fice ? If they were intended to shadow forth the way of salva
tion through the sacrifice of Christ, there was abundant reason
for such observances ; and the lives of myriads of beasts were
well bestowed in such a cause. But on any other supposition,
the legal sacrifices, having no typical reference, were unworthy
of God to institute, or of man to offer.]
If salvation be not by blood, the prophets grossly
misrepresented their Messiah
[Christ was spoken of as " making his soul an offering for
sin ;" as having " our iniquities laid upon him ;" as " wounded
for our transgressions," that he might " heal us by his stripes 3 :"
it was foretold that he should " be cut off; but not for himself;"
that he should " finish transgression, make reconciliation for
* 1 Sam. ii. 17, 25. c Heb. x. 26, 27. ll Isai. liii. 512.
2303.1 N0 REMISSION WITHOUT BLOOD. 299
iniquity, make an end of sin, and bring in an everlasting right
eousness 6 :" yea, he was prophesied of as " a fountain that
should be opened for sin and for uncleanness f :" and John,
who was more than a prophet, pointed him out as that very
Lamb of God, that should take away the sins of the world 8 .
Now what can be the meaning of these passages? how are
they applicable to Christ, if they do not mark out his atone
ment? and what truth is there in such representations, if we
be not to seek remission through his atoning blood ?]
If salvation be not by blood, the declarations of
the Apostles, yea, and of Christ himself, are far more
likely to mislead, than to instruct the world
[Christ expressly told his Disciples, that his " blood was
shed for the remission of sins 1 ." And the Apostles uniformly
declare, that God purchased the Church with his own blood 1 ;
that our reconciliation to God k , and our justification before
him 1 , together with our complete redemption 111 , are by blood,
even by the blood of Christ, that spotless Lamb n . Is this
the way to teach men that they shall be saved by their works ?
Must we not utterly despair of understanding any thing they
have said, if we are not to expect salvation by the blood of
Christ?]
The Apostle s assertion being thus fully established,
we shall,
II. Improve it
The death of Christ has an aspect upon every thing
that relates to our souls.
But not to enumerate many points, let us REFLECT
on,
1 . The evil of sin
[We are assured that not one sin could have been for
given without shedding of blood. Nor was it the blood of
bulls and of goats only that was necessary, but the blood of
God s dear Son, even of Jehovah s Fellow: what then must
sin be, that required such a sacrifice? We behold the evil of
it in the miseries that are in the world; and still more in the
torments of the damned : but most of all do we see its malig
nity in the sufferings of the Son of God; without which not
the smallest transgression could ever have been expiated. Let
e Dan. ix. 24, 26. f Zech. xiii. 1. K John i. 29.
h Matt. xxvi. 28. > Acts xx. 28.
k Eph.ii. 16. Col. i. 20. Rom. v. 9.
ra Kpb. i. 7. Rev. v. 9. " 1 Pet. i. 19.
300 HEBREWS, IX. 22. [2303.
us then view sin in this light, and we shall no more account it
a small and venial evil]
2. The folly of self-righteousness
[Self-righteousness consists in substituting something of
our own in the place of the atonement, or in blending some
thing of our own with it. In either case we utterly make
void the death of Christ . And what madness is this! It is,
in fact, to shut ourselves out from all hope of pardon, and to
rivet our sins upon our souls for ever.
It may be thought indeed that Christ died to purchase us a
right and power to save ourselves by our works. But if this
was the case, why did St. Paul impute the rejection of his
own nation to their going about to establish their own right
eousness 1 *? and why did he desire to be found in Christ, not
having his own righteousness^. Why did he declare that if
any man were circumcised with a view to obtain justification
by the law, Christ should profit him nothing 1 ? Why did he
contrast salvation by gra*ce, and salvation by works, so as to
shew that they could not be blended or consist together 5 ?
This alas ! is a refuge of lies, which, together with all who flee
to it, will be swept away with the besom of destruction.
Let us not then dare to put ourselves in that way, wherein
God declares there is no remission.]
3. The encouragement which the Gospel affords
to sinners
[When it is said that " without shedding of blood there is
no remission," it is doubtless implied, that through shedding
of blood there is remission. And what a glorious truth is this !
how refreshing to the weary soul ! Let it be contemplated
with holy joy and wonder. There is no sin, however great,
from which the blood of Christ will not cleanse the soul*.
David, after contracting the foulest guilt, was yet able to say,
" Purge me with hyssop, and I shall be clean; wash me, and
I shall be whiter than snow u . Let every one then go to the
fountain opened for sin ; let him plunge, as it were, beneath
that sacred flood ; and he shall instantly become pure and
spotless in the sight of God x ."]
4. The wonderful love of Christ
[He knew that sin could not be forgiven, unless he would
take upon him our nature, and make atonement for us by his
own blood. And rather than leave us to perish as the fallen
Gal. ii. 21. P Rom. ix. 31, 32. and x. 3.
1 Phil. iii. 9. r Gal. v. 2, 4. s Rom. xi. 6.
1 John i. 7. ll Ps. li. 7. x Eph. v. 25, 27.
2304. J USE OF TYPICAL PURIFICATIONS. 301
angels, he accepted the hard conditions, left the bosom of his
Father, put himself in our place, and submitted to endure the
penalty due to sin. O what transcendent love! how incon
ceivable its heights, how unsearchable its depths y ! Let our
minds dwell upon it continually; that our hearts being warmed
with this mysterious, incomprehensible love, we may be ever
vying with the hosts of heaven in singing, " To him who loved
us and washed us from our sins in his own blood, be glory and
dominion for ever and ever z .]
y Eph. iii. 18, 19. z Rev. i. 5, 6.
MMCCCIV.
USE OF TYPICAL PURIFICATIONS.
Heb. ix. 23. It icas therefore necessary that the patterns of
things in the heavens should be purified with these; but the
heavenly things themselves with better things than these.
THERE is very considerable difficulty in this pas
sage. The scope of the whole chapter is clear : it is
intended to shew, that, whilst the sacrifice of Christ
was shadowed forth by the Levitical sacrifices, it was
infinitely superior to them all. But the difficulty
arises from the double meaning of the word which
we translate " Testament :" it means either a cove
nant, or a testament : and the Apostle, having used
it evidently in the former sense, comes, apparently
at least, to use it in the latter sense : and the doubt
is, whether the entire passage should be construed
as relating to the covenant, or whether the idea of a
testament should be admitted. On either construc
tion, there will be difficulty ; for, on the one hand, it
is not easy to see what a mediator has to do with a
testament ; nor, on the other hand, what need there
is for a person, making a covenant, to die, before it
can become valid. Perhaps the best solution of the
difficulty, if solution it may be called, is this : That
an agreement, as entered into between two parties,
is a covenant : but that a free gift, as that agreement
evidently is on God s part, and a gift of something
through the death of him who obtains it for us, as
sumes somewhat of the character of a testament. A
302 HEBREWS, IX. 2,3. [2304.
covenant, it is well known, was ratified with a sacri
fice ; and the victim must die, before the covenant
could be complete. It is equally clear, that a
testament is of force only when the testator is dead :
so that, in both cases, death must ensue, before the
instrument can be valid : in the one case, the death
of a victim ; in the other case, the death of the party
himself. But, I confess, this is not very satisfactory ;
and perhaps, after all, the best way is, to take the
idea of a covenant throughout the whole, and to put
that construction on the word in the different places
where it is translated " testament." This will pre
serve more of unity throughout ; and be, upon the
whole, least liable to objection.
However, whilst I state the difficulty as appearing
in the context, it is proper to observe, that it does
not at all affect the sense of our text. That is clear
and determinate ; and it will open to us a field of
rich instruction, whilst I shew from it,
I. Whence arose a necessity for typical purifica
tions
Typical purifications were made on many occa
sions
[The Apostle here refers to them, first, as made for the
ratification of the covenant which God entered into with his
people on Mount Horeb : yet, if we compare his account with
that of Moses, we shall see several points of difference between
the two ; because, though the Apostle principally referred to
that occasion, he had other occasions in his mind, which he
comprehended with it. The account of Moses is, that Moses
first related to the people the terms of God s covenant that
the people consented to them that Moses then wrote them
in a book that the next morning early he built an altar, and
offered burnt-offerings and peace-offerings upon it that he
then put half of the blood into basons, and sprinkled the other
half upon the altar, having previously, it should seem, put the
book upon the altar then he read to them from the book the
very same words which he had before delivered orally ; and
they again renewed their consent to them, and their perfect
acquiescence in the terms proposed then he took the blood,
and sprinkled it on the people, and said, " Behold the blood
of the covenant which the Lord hath made with you con-
2304.] USE OF TYPICAL PURIFICATIONS.
cerning all these words*." To this account the Apostle adds,
that the blood was mixed with water ; and that, by means of
scarlet wool and hyssop, he sprinkled with it the book, and all
the people b . His sprinkling of the book is easily accounted
for, by supposing it to have been laid upon the altar : and his
sprinkling of all the people, by his sprinkling it on the repre
sentatives of all. And it may be, that water was mixed with
the blood in order to facilitate the sprinkling of it ; and that
scarlet wool and hyssop were used by him for the purpose of
sprinkling it more widely than he could do with his fingers. If
we suppose these things, there will be no disagreement be
tween the two statements ; only the Apostle s will be the fuller.
But, as the Apostle unquestionably refers to other occasions of
sprinkling besides that when the covenant was made, I rather
suppose, that he, in this particular enumeration of minute
circumstances, (such as the use of water, and scarlet wool, and
hyssop,) refers to the purification of the leper, in which these
things were used by the express command of God c .
I have said, that the Apostle unquestionably refers to other
occasions besides the making of the covenant : and that he
does so, appears from his mention of " the tabernacle, and all
the vessels of the ministry* 1 :" for the tabernacle was not then
reared ; nor were the vessels of the ministry made ; nor had
the covenant above-mentioned any thing to do with " remission
of sins e ." But afterwards, when the tabernacle was reared,
and furnished with all the vessels belonging to it, then was
there a solemn sprinkling of them all with blood. The account
deserves particular attention, because it reflects the clearest
light upon the Apostle s statement in my text. At that time,
and for ever afterwards on the great day of atonement, was
" an atonement made for the holy sanctuary itself, as well as
for the tabernacle of the congregation ; and for the altar too,
no less than for the priests and the congregation." On every
thing was the blood of atonement sprinkled, in order to cleanse
the whole, even every vessel from the pollution it contracted
by being used in the service of sinful man 1 ".]
But whence arose a necessity for these purifica
tions ?
[Doubtless, the necessity arose, primarily, from the mere
arbitrary appointment of God, who had commanded them to
be made. But, subordinate to that, there were other, and
most important, reasons too for these ordinances : for by
purifying ever} thing with blood, God first shewed to his
people their extreme need of mercy ; next, He shadowed forth
a Exod. xxiv. 3 8. b vcr. 19, 20. c Lev. xiv. 4 7.
(l vcr. 21. l VLT. 22. f Lev. xvi. 15 20, . J. ,.
304 HEBREWS, IX. 23. [2304.
to them the mercy which he had in reserve for them ; and,
lastly, He confirmed their expectation of that mercy in his
appointed time.
What could a sinner think, when he understood that the
very altar of God itself, yea, and the most holy place, the
immediate residence of the Deity, needed to be purified with
blood, because they were defiled by their use in the service of
man? Must he not feel that his depravity was extreme, when
his very best services were so polluted, that not only must they
be purified with blood, but the very altar, on which his offerings
were laid, and the sanctuary itself also, into which the blood of
them was carried, must be purged with blood also ? Truly
these ordinances were a daily source of the deepest humiliation
to every soul amongst them.
But knowing, as of necessity they must, that these ordi
nances were only " shadows of good things to come g ," they
would look forward to a better sacrifice, which should in due
time be offered. They would see that remission of sins can
be obtained through blood alone, through the blood of an
innocent victim shed in their place and stead, and through the
sprinkling of that blood upon their souls.
And by the daily repetition of the same ordinances, they
must be constantly reminded of God s gracious purposes to
wards them ; and be assured that he would, in due time,
accomplish all that he had promised.
Tli us were the typical purifications necessary in their place.]
But it was not in the patterns only of heavenly
things that there existed a need of purification, but
" in the heavenly things themselves." I must there
fore proceed to shew,
II. What necessity there is for purification in the
things typified
Under the new covenant, no less than under the
old, must every thing be purified with blood
[Our persons are altogether polluted and defiled: our
bodies are a mass of corruption, our souls a sink of iniquity.
There is no abomination that sin has brought into the world,
but the soul is the very womb in which it is generated, or
rather the fountain from whence it flows, as its proper and
perennial source. How can such a creature find acceptance
with a holy God, if there be not found some blood capable of
purifying him from guilt, and some water capable of cleansing
him from his inherent defilements?
Heb. x. 1.
2304.] USE OF TYPICAL PURIFICATIONS. 305
Our services also must, of necessity, partake of all this
defilement : for " who can bring a clean thing out of an
unclean?" Verily, as our common actions in life need puri
fication ; so do our very tears need to be washed, and our
repentances to be repented of.
But of " the heavenly things" spoken of in my text, heaven
itself is the principal : for it is that which was typified by the
most holy place ; it is that of which the sanctuary was intended
to be a " pattern" And does that need purification ? Yes,
it does : nor could God himself endure it as a residence, so to
speak, if it were not cleansed from the defilement it contracts
by the introduction of sinners into it. Therefore, as the high-
priest sprinkled the sanctuary with blood ; so does our great
High-priest, who " has entered into heaven, with his own
blood h " sprinkle and purify that holy place, and thus " prepare
it as a mansion for his believing people .]
But for this end there must be a better sacrifice
than any that were offered under the law
[The blood of beasts might suffice to cleanse men from
ceremonial defilement : but it could never avail for the cleansing
of moral guilt in any one particular : no; " it was not possible
that the blood of bulls and of goats should take away sin k ."
To effect that was beyond the power of any created being.
Had the first archangel assumed our nature for that end, he
would have failed in the attempt. To so great a work none
but God himself was competent : and God himself must be
come a man, and shed his own blood for us, ere one single sin
can be blotted out from the book of God s remembrance, or
one of our fallen race be able to present to God one acceptable
service. All that was shadowed forth under the law must
actually be fulfilled. The Son of the living God must take
upon him our nature ; must die as an atonement for sin ; must
enter into heaven with his own blood ; must sprinkle that
blood upon the mercy-seat, and before the mercy-seat; must
sprinkle us also, even every child of man who shall ever be
interested in his atonement : even the covenant itself, too,
must he sprinkle with his blood, in order to its ratification
before God, and its application to our souls : all this, I say,
must be done, in order to the admission of any human being
to the realms of bliss. It is all necessary for God s honour;
for no less a sacrifice than this would satisfy his justice : and
it is all equally necessary for our happiness ; since nothing less
can bring peace into our consciences, or operate with a trans
forming efficacy on our souls.
As the patterns then of these things needed a purification
h ver. 12. John xiv. 2, 3. k Heb. x. 4.
VOL. XIX. X
306 HEBREWS, IX. 23. [2304.
by the blood of beasts, so do the things typified need to be
purged by the blood of our incarnate God.]
Let us, then, LEARN from these things,
1. The need we all have of the covenant of grace
[God, as you know, has made a covenant with us. And
this covenant we must receive. We must, as all Israel did,
declare our consent to it, and engage to look for life on the
terms which it prescribes. St. Paul says, " This is the blood
of the covenant which God has enjoined unto you." If God
had only offered it as a gift, methinks no sinner in the universe
should have hesitated to accept it : but God enjoins it with
authority ; and declares, that on no other terms whatever shall
any sinner ever find acceptance with him. Accept, then, this
covenant. Think not to make covenants of your own, whereby
to secure some glory to yourselves : for you may be assured
that God will never agree to any other, than that which he has
proposed, and his only dear Son has ratified. The Israelites
were not left to modify the covenant after their own taste ;
but were required to accept that which was given them of the
Lord. So is there no other alternative for you, but to accept
or reject the covenant of grace. If you think but one moment,
you would not wish for any other covenant than that which is
revealed, wherein God gives all, and you receive all. For
what could you do to recommend either your persons or your
services to God? If you were to shed rivers of tears, you
could never wash away so much as one sin : nor, whatever
efforts you might make, could you ever offer one single service,
which should stand the test of God s law, and defy the eye of
Omniscience to discern a flaw in it. I say again, therefore,
lay hold on this covenant ; and look for all its blessings, as the
free gift of God for Christ s sake.]
2. The way in which we may become partakers of
it
[You have already seen how Moses sprinkled all the
people with the blood of the sacrifice : and by that sprinkling
were they all made partakers of it : and in the same way must
you also become partakers of the covenant of grace. St. Paul
tells us, that to this sprinkling of blood every believer comes 1 :
and St. Peter tells us, that by it every believer is saved m . In
truth, as it was the shedding of the blood of Christ that satisfied
the Divine Majesty, and ratified the covenant; so is it the
sprinkling of that blood on our hearts and consciences that can
alone entitle us to its benefits. But, in relation to this matter,
there is a very important difference between the Israelites and
1 Heb. xii. 24. m 1 Pet. i. 2.
2305.] THE HOLY OF HOLIES A TYPE. 307
us. They were sprinkled in the persons of their representa
tives : but we must be sprinkled in our own persons : nothing
amongst us can be done by proxy. We must ourselves dip
the scarlet wool and hyssop, so to speak, in the blood of our
great Sacrifice ; and by faith must sprinkle it on our own
hearts and consciences. Yea, we must daily sprinkle with it
both our persons and our services, and look for heaven as
prepared for us by it, that we may to all eternity sing, " To
Him who loved us, and washed us from our sins in his own
blood." " The sacrifice of Christ was unto God of a sweet-
smelling savour":" let it be so to us also; and all that has
been purchased by it shall be ours.]
" Eph. v. 2.
MMCCCV.
THE HOLY OF HOLIES A TYPE.
Heb. ix. 2i. Christ is not entered into the holy places made
icith hands, which are the figures of the true ; but into heaven
itself, now to appear in the presence of God for us.
IT appears, at first sight, unworthy of God to
appoint with such precision every the minutest cir
cumstance relating to the tabernacle and its services.
Provided he were worshipped and served, it should
seem a matter of no importance whether the place,
wherein he w r as worshipped, were of such or such an
exact form, or whether the ceremonies observed in
his worship were exactly of such or such a kind.
But God intended to prefigure every thing relating to
the Messiah and his kingdom : and therefore it was
necessary not only that a model of every thing should
be given to Moses % but that these patterns of hea
venly things, made by Moses according to that model,
should undergo a purification by the blood of carnal
sacrifices, that so the heavenly things themselves,
which were to be purified by the great Sacrifice,
might be the more evidently prefigured 1 . These
types having been given, Christ accomplished them
on earth in part, and is now perfecting the accom-
a Ileb. viii. . b vor. 2-5.
308 HEBREWS, IX. 24, [2305.
plishment of them in heaven ; whither he is gone,
as the high-priests went into the holy of holies, to
appear before God on behalf of his people.
It is our intention to shew,
I. In what respect heaven was typified by the holy of
holies
The whole edifice of the tabernacle or temple was
a figure of Christ s human nature, in which the God
head dwelt ; and of the Church also, in which God
resides . But the most holy place, which is also
called " the tabernacle d ," eminently represented
heaven :
1. It was the immediate residence of the Deity
[The Shechinah, the bright cloud, which was the symbol
of the Deity, dwelt between the cherubims upon the niercy-
seat ; and there God manifested himself more than in any
other place on earth 6 . Thus also, but in an infinitely brighter
manner, does he display his glory in heaven. He is indeed
on earth and even in hell ; neither can the heaven of heavens
contain him ; for he pervades all space. But, though he is on
our right hand, we cannot see him ; nor, if we look for him on
the left hand, can he be found by us f . But in heaven he is
seen face to face ; and all the heavenly hosts behold him shining
forth in all the brightness of his glory.]
2. It was inaccessible, except with the blood of
sacrifices
[No person whatever was to enter into the sanctuary,
except the high-priest, nor could he, except on the great day
of annual expiation ; nor even then, except with the blood of
beasts, that had been offered in sacrifice to God g . Thus is
there no admittance into heaven but through the blood of our
great Sacrifice. Not even our great High-priest himself, when
he had become the Surety and Substitute of sinners, could
enter there without his own precious blood h ; and heaven itself
needed, as it were, to be purified from the defilement it con
tracted through the admission of sinners into it, even as the
sanctuary, with all the vessels of it, were purified from the
pollutions they had contracted through the ministration of
sinful man 1 .]
c John ii. 19, 21. 1 Cor. iii. 16, 17. d ver. 3.
e Exod. xxv. 22. f Job xxiii. 8, 9.
ver. 7. " not without Hood," h ver. 12.
1 ver. 21, 23. with Lev. xvi. 16.
2305.] THE HOLY OF HOLIES A TYPE. o09
3. It was the repository of all the principal memo
rials of God s power and grace
[The Apostle enumerates the various things which were
deposited in the holy of holies k ; all of them, either memo
rials of God s providential care, or exhibitions of his covenant
love. And are they not all in heaven, concentrated and com
bined in the person of Christ? Christ is the true ark, in
which the law is kept, and fulfilled: and, while he makes
intercession for his people, he is also the food of their souls,
and the performer of all those miracles of grace that are
wrought on their behalf. We cannot behold him, but we
must immediately be persuaded that God is able and willing
to accomplish for us all that our necessities may require.]
But while we see that the true tabernacle, even
heaven itself, was prefigured by the holy places made
with hands, let us consider,
II. The end for which our Lord ascended thither
Our Lord could not go into the earthly tabernacle,
because he was not of that tribe to which the priest
hood belonged : but into the heavenly sanctuary he
went,
1. As our Forerunner
[God has ordained, that all his people should one day
dwell with him around his throne. All true penitents now
are priests unto God, whether they be Jews or Gentiles, male
or female 1 : and Jesus is gone, as he himself tells us, to prepare
places for them 1 ". He is expressly said to be gone within the
vail as our Forerunner". Let us then contemplate him in this
view ; and look forward to the time when we shall follow him
within the vail, and " be presented faultless before the presence
of his glory with exceeding joy."]
2. As our Head and Representative
[It was not as an individual merely that Christ ascended
into heaven, but as the Head and Representative of his re
deemed people. All that he did and suffered was in their
place and stead. Hence they are said to be " circumcised in
him," and to be " buried with him in baptism," and " crucified
k ver. 4, 5. The Apostle does not say, that the censer, or altar of
incense, as SvpiaTTipiov may signify, was in the holy of holies (for it
was on the outside of the vail), but that the holy of holies had it :
that being of very distinguished use, when the high-priest entered
within the vail.
1 Rev. i. 6. m J hn xiv. 2, 3. n Heb. vi. 20.
310 HEBREWS, IX. 24. [2305.
with him." In the same capacity also he went within the vail,
to appear in the presence of God for us. Hence we are said
to be " risen with him," yea, to be already " sitting with
him in heavenly places ." And on this our hope greatly
depends : for, because " our life is hid with Christ in God, we
may be assured that, when he shall appear, we also shall
appear with him in glory p ."]
3. As our Advocate and High-priest
[It is in this view that the Apostle principally speaks of
him in the text. The end for which the high-priest entered
into the typical sanctuary, was, to present the blood of the
sacrifice, and to cover the mercy-seat with the clouds of in
cense. It was precisely thus that Jesus went into the heaven
of heavens for us. He is gone to present his own blood before
the throne of God, and to plead the merit of that blood on
behalf of sinful men. And it is on this very account that he
is able to save to the uttermost all that come unto God by
him, namely, because he ever liveth to make intercession for
themi.]
INFER
1. How excellent is the Gospel salvation !
[The Mosaic economy was excellent in comparison of the
state of heathens, because it provided a way of acceptance
with God, a way, too, that was of divine appointment. But the
Gospel points out to us a far greater Priest, officiating in a
nobler tabernacle, presenting an infinitely richer sacrifice, and
offering a more powerful intercession on our behalf. Let us
then value this Gospel, and search into its contents, and seek
its blessings with our whole hearts.]
2. What encouragement have all to embrace and
to hold fast this Gospel !
[Were any thing wanting to complete the work of sal
vation for us, we might well hesitate, before we embraced the
overtures of the Gospel. But a view of Christ as our High-
priest dissipates our fears, and encourages both the weakest
and the vilest to come to God through him. " If any man
sin," says the Apostle, " we have an Advocate with the Father,
Jesus Christ the righteous, who is also the propitiation for
our sins r ." Again it is said, " Seeing we have a great High-
priest, that is passed into the heavens, Jesus the Son of God,
let us hold fast our profession 8 :" and again, " Having boldness
to enter into the holiest by the blood of Jesus, and having an
Eph. ii. 6. P Col. iii. 3, 4. 1 Heb. vii. 25.
1 1 John ii. 2. s Heb. iv. 14.
2306."] CHRIST S APPEARANCE TO TAKE AWAY SIN. 311
High-priest over the house of God, let us draw near with a true
heart, in full assurance of faith 1 ." Let us then make this im
provement of the subject ; so shall we, each in his appointed
order, appear before God for ourselves, and dwell in his imme
diate presence for ever and ever.]
1 Heb. ix. 19, 21, 22.
MMCCCVI.
CHRIST S APPEARANCE TO TAKE AWAY SIN.
Heb. ix. 26. Now once, in the end of the world, hath he
appeared, to put away sin by the sacrifice of himself .
TO obtain a just knowledge of the Gospel, we
should view it in its connexion with the law ; partly,
in a way of comparison ; and partly, in a way of con
trast. From the comparison, we shall ascertain its
nature : from the contrast, we shall learn its excel
lency. Compare it with the law ; and you will find
that it agrees with the law, as the seal with the im
pression on the wax : there is not the smallest fea
ture in the law, to which there will not he found a
corresponding lineament in the Gospel. But there
are in the Gospel points which the law could by no
means exhibit. Its priests were men, who needed
first to offer for themselves. They officiated in an
earthly tabernacle ; and presented only beasts, for
offerings ; and presented them often, on account of
their inefficacy to expiate the sins of men. But the
High-priest under the Gospel is no other than God
himself ; who, having assumed our nature, offered
his own body, once for all ; and is entered into heaven
itself, there to carry on and perfect his work for all
who come to God through him. It is in this view
that the Lord Jesus Christ is spoken of in the passage
before us. He is contrasted with the priests under
the law, as " not having entered, like them, into the
holy places made with hands, which are the figures of
the true ; but into heaven itself, now to appear in
the presence of God for us :" and as " not offering
himself often, as the high-priest entered into the
holy place every year, with blood of others ; for then
HEBREWS, IX. 26. [2306.
must he often have suffered since the foundation of
the world. But now once, in the end of the world,
hath he appeared to put away sin by the sacrifice of
himself"
From these words I shall take occasion to shew,
I. The insufficiency of the Mosaic sacrifices
By " the end of the world," we are to understand,
the end of the Mosaic dispensation 3 . During that
period, sacrifices were offered. But they were insuf
ficient for the removal of sin.
1. They had not in themselves any suitableness to
that end
[What virtue could there be in the blood of bulls and of
goats? " It was not possible for them to take away sinV]
2. They were not ordained of God for that end
[They were intended only to prefigure Christ; and to
direct the eyes of men to him, and to keep up the expectation
of him in the world .]
3. The very repetition of them was an acknow
ledgment of this
[Had they fully expiated sin, there would have been no
occasion for the repetition of them ; and " they would there
fore, of course, have ceased to be offered* 1 ."]
In contrast with them, we here behold,
II. The perfection of the Christian Sacrifice
" To put away sin the Lord Jesus Christ came
into the world."
He was a proper sacrifice for sin
[He was altogether spotless, both in body and soul 6 . In
him, therefore, there was both a suitableness for a sacrifice, and
sufficiency to make atonement for sin : a suitableness, because
he was a partaker of our nature ; and a sufficiency, because
he was a partaker also of the divine nature. On him the
iniquities of the whole world werelaid f ; and under the curse
due to them he died g .]
a That period is called the Fulness of Times, Gal. iv. 4. Eph. i. 10;
and the Last Days, Heb. i. 2. 1 Pet. i. 20 ; and the Ends of the
World, 1 Cor. x. 11.
b Heb. x. 4. c Heb. viii. 5. d Heb. x. 1, 2.
e 1 John. iii. 5. f Isai. liii. 6. s Gal. iii. 13.
2307.] CHRIST S SECOND COMING. 313
By his one offering of himself, he effected what
the Mosaic sacrifices never could
[He put away sin from before God, " who is reconciled to
us through the blood of the cross h :" and he put it away also
from man, both in its guilt and power. So did he cancel the
guilt of men, that " all who believe in him are justified from
all things 1 :" and so did he break its power, that it never can
have dominion over one of his redeemed people k .]
INFER
1. How highly privileged are we who live in the
present age!
[We have not to present to God those poor and worthless
sacrifices which left the conscience still burthened with guilt 1 ;
but can plead one which is a sufficient propitiation for the sins
of the whole world" 1 , and " perfects for ever all them that are
sanctified 1 ."]
2. What infatuation are they guilty of, who hold
fast their sins !
[Think what has been done to deliver us from them.
God has laid them all upon his only-begotten Son, that they
might be " put away from us, as far as the east is from the
west." But, in holding them fast, we say, in fact, " Thou
shalt never wash my soul :" I regard not thy tender mercies:
I prefer my sinful gratifications before all that thou canst do
for me; and I will have them, in despite of all that thou hast
threatened to do against me. Say, beloved, what will be
your view s of this conduct, in a short time? The Lord grant,
that, ere it be too late, you may believe in Christ ; lest " the
corner-stone, which you so ungratefully reject, should fall
upon you, and grind you to powder!"]
h Col. i. 21, 22. i Acts xiii. 39. k Rom. vi. 14.
i ver. 9. m 1 John ii. 2. " Heb. x. 14.
John xiii. 8.
MMCCCVII.
CHRIST S SECOND COMING.
Heb. ix. 27, 28. As it is appointed unto men once to die,
but after this the judgment : so Christ teas once offered to
bear the sins of many ; and unto them that look for him shall
he appear the second time, without sin, unto salvation,
IT is probable that many in the first ages of Chris-
tiany wondered, as indeed many even at this time do,
314 HEBREWS, IX. 27,28. [2307.
how persons should be saved by the death of Christ,
thousands of years before he came into the world ;
more especially since the most solemn sacrifices
under the Jewish economy were of no effect beyond
the year in which they were offered. But the Jewish
sacrifices needed to be repeated, because they were
worthless and inefficient : whereas the perfection of
Christ s sacrifice gave it a retrospective and pro
spective efficacy, so that, at whatever period of the
world it should be offered, it needed never to be
repeated. This is the scope of the passage before
us ; and the Apostle illustrates his argument by an
awful and acknowledged truth. To comprehend the
force of his observations, we must consider,
I. Man s destination to death and judgment
Every man must die
[This is too obvious to need a proof. Whatever be our
age, condition, pursuits, and prospects, we must die. If our
life were protracted to the age of Methuselah, we must die at
last: God has "appointed" it; nor shall his decree be either
defeated or reversed. But it is only " once" that we can die.
Though some few who have been miraculously restored to life,
have died a second time, we must not expect to return from
our graves. If the great work of salvation be not completed
before we die, we shall be undone for ever a .]
After death we shall all be judged
[God has appointed a day, wherein he will judge the world
in righteousness, and reward every man according to his works.
And this also shall be but " once :" for, though every man s
state is fixed as soon as he goes into the invisible world, it is
not till the general resurrection that his body shall participate
the portion assigned to his soul. And, as there is no return
from death to another state of probation, so there is no appeal
from the sentence that shall be passed in that day.J
The Apostle having mentioned this, proceeds to
state,
II. A similar appointment respecting Christ
Christ " once " died for the sins of men
[Though in appearance our Saviour died like other men,
yet in reality his death was altogether different from theirs.
a Eccl. ix. 10.
2307.] CHRIST S SECOND COMING. 315
He died as a sacrifice for sin : his death was that very atone
ment which had been typically represented from the beginning
of the world. But though he was to be " a propitiation for
the sins of the whole world," he died only " once." The legal
sacrifices were constantly repeated, because they were rather
"remembrances of sins" than a real expiation of them: but
" he, by one offering of himself, hath perfected for ever them
that are sanctified b ;" and " many," even all that believe in
him, have their sins removed for ever by virtue of it.]
He also will " appear a second time" at the day of
judgment
[At his first coming he appeared " in the likeness of sinful
flesh ," and was treated as a sinner both by God and man :
but at his second coming he will assume a very different ap
pearance. As the high-priest, while offering the annual sacri
fices, was clothed only in plain linen garments, but when he
had completed his sacrifice, came forth in his splendid robes to
bless the people d ; so our great High-priest will put off the
garb of humiliation, and shine forth in all his majesty and
glory 6 . At his first coming, he saved not himself; but, at that
day, he will impart "salvation" unto others, even to all who
seek him in sincerity and truth.]
The Apostle having introduced God s appointment
respecting man to illustrate that respecting Christ,
we shall point out,
III. The correspondence and connexion between
them
The mention of death and judgment as appointed
unto man was not at all necessary to the Apostle s
argument : but, as an illustration of it, it was very
pertinent.
1. Death and judgment are the consequents of sin;
and the first and second coming of Christ shall be
the means of salvation.
[If there had been no sin, there would have been no death,
nor any occasion for a day of judgment: and, if Christ had not
come to bear the sins of men, there would have been no salva
tion : all must have inevitably and eternally perished. More
over, as the law required that the High-priest, after having
finished his work within the vail, should come forth to bless
b Heb. x. 14. c Rom. viii. 3.
d Lev. xvi. 23, 24. with viii. 7, !>. and Numb. vi. 23, 24.
c Matt. xxv. 31.
HEBREWS, X. 3. [2308.
the people ; so in the Divine appointment, Christ s second
coming is necessary to the complete salvation of his followers.]
2. Death and judgment shall be fatal to unbe
lievers ; and the first and second coming of Christ
shall be means of salvation to them that believe
[The Lord Jesus, as a Judge, will condemn the wicked ;
" he will come to take vengeance on them that know not God,
and that obey not his Gospel." But as a Priest, he will come
forth only to bless his redeemed, who are praying without,
whilst he is interceding for them within the vail f . They are
fitly represented as "looking for him;" and he will appear to
their unutterable and eternal joy.]
ADDRESS
1. To those who are regardless of their spiritual
welfare
[O that you would duly consider the certainty and near
ness of death and judgment ! You would then soon turn from
vanity and sin, and labour to secure an interest in Christ.
Let this subject then dwell upon your minds, till you are
quickened by it to seek the Lord, and have obtained through
him the remission of your sins.]
2. To those who are anxious to save their souls
[If you really look to Christ to take away your sins, you
need not be afraid of death and judgment. You may look
forward to Christ s second coming, not with comfort only, but
unspeakable delight. Stand then in this posture, looking for
and hasting to that blessed day g : if he tarry, wait for him;
and in due time you shall hear from his lips that reviving sen
tence ; " Come, ye blessed children of my Father, inherit the
kingdom prepared for you."]
f Luke i. 9, 10. e 2 Pet. iii. 12.
MMCCCVIII.
SEASONS OF PENITENCE RECOMMENDED.
Heb. x. 3. In those sacrifices there is a remembrance again
made of sins every year.
IN the institutions of the Mosaic law, burthensorne
as they were, God consulted the best interests of
his people. Repentance, faith, and obedience, were
2308.] SEASONS OF PENITENCE RECOMMENDED. 317
inculcated in them all. The daily sacrifices and fre
quent ablutions were intended to shew them, that
they stood in need of mercy and of spiritual reno
vation : and the authority with which they were
enjoined, taught them, that their whole happiness
depended on an entire submission to the will of God.
Those ordinances had also a further use ; which was,
to lead the minds of all to the contemplation of
mysteries, which should in due season be more fully
revealed. They did not themselves convey any solid
or lasting benefit : they were mere shadows, which
indicated indeed a substance ; but which would vanish
away, when that substance should appear. This is
the view given of the law in the passage before us.
The Apostle says, " The law, having a shadow of
good things to come, and not the very image of the
things, can never with those sacrifices which they
offered year by year continually make the comers
thereunto perfect. For then, would they not have
ceased to be offered ? because that the worshippers,
once purged, should have had no more conscience of
sins." Hence it appears, that the most solemn insti
tutions of the law, not excepting the sacrifices offered
ou the great day of annual expiation, were, in fact,
no more than mere " remembrances of sins," which
could never be removed, but by that better Sacrifice
which should in due time be offered.
But that we may have a fuller insight into this
subject, I will endeavour more distinctly to shew,
I. For what end those annual remembrances of sins
were enjoined
Doubtless they were intended, as the whole of the
Mosaic ritual also was, to separate the Jewish people
more entirely from all the nations of the world. But
they were more particularly designed,
1. To make them sensible of their need of a
Saviour
[Every offering had this tendency : no man could see his
victim bleed, without seeing and acknowledging what was his
own desert before God. But, if there had been no day of
318 HEBREWS, X. 3. [2308.
annual expiation appointed, the people would have been ready
to imagine that every offering which they had presented to
God had actually taken away the sin for which it had been
offered. To guard against this fatal error, a day was appointed
annually for a more especial remembrance of their sins, and for
a deeper humiliation of their souls before God on account of
them. Thus they were taught that neither their repentances
nor their sacrifices had really availed to put away their sins :
for, if they had, there had been no occasion for a repetition of
them. Moreover, the same ordinances being still appointed
annually, and annually observed, they were made to feel, that
not even these more solemn rites had been able to prevail for
the expiation of sin ; so that, in fact, the guilt contracted
throughout their whole lives still abode upon their souls ; no
offerings, which they had ever presented, having been able to
remove it. In the view of this, they were particularly required
to "afflict their souls a ." And, in truth, this ordinance was
well calculated to produce in them the deepest humiliation:
for, having occasion every year to review their lives through
the past year ; and to add, as it were, the sum of their recent
iniquities to the incalculable score that was against them in
consequence of former transgressions ; and being at the same
time necessitated to see that nothing which they either had
done, or could do, could cancel the smallest portion of their
debt ; they would, of necessity, be led to cry for mercy with
the deepest contrition, and to acknowledge their need of that
Saviour whom they were instructed to expect.]
2. To shew, then, the insufficiency of the legal
sacrifices
[Nothing could carry stronger conviction with it than this
particular ordinance : for, if former sacrifices had prevailed,
why should they be repeated ? What occasion was there for
the annual offerings, if the occasional ones had answered their
full end ? or why should the same sins be atoned for in a future
year, which have been expiated in the present year, if the
present expiation has been satisfactory and complete ? Here,
then, was the axe laid to the root of all self-righteous conceits.
It was to no purpose that these ordinances were of Divine
appointment ; or that they were observed according to the
strict letter of the law : they were never intended to serve as
real expiations of sin ; nor was the observance of them ever
intended to form a justifying righteousness before God: they
were intended only to shadow forth a Saviour, to whom all
must look, and through whom all must be justified; and the
very repetition of them was, in fact, not only a remembrance of
a Lev. xvi. 29, 31.
2308.] SEASONS OF PENITENCE RECOMMENDED. 319
the sins which rendered a Saviour necessary; but a pledge,
that such a Saviour as they needed should in due time be sent
them.]
3. To direct their eyes to that Great Sacrifice that
should in due time be offered
[In every sacrifice which was offered, they saw the Lord
Jesus Christ exhibited before them : and were reminded, that
in due time he should " come to take away sin by the sacrifice
of himself." They were informed, that there was to arise
from the loins of Abraham, " a Seed, in whom all the nations
of the earth should be blessed." The Prophets Isaiah and
Daniel had fully described the way in which the promised
seed should effect the work assigned him : that he should
" be cut off, but not for himself;" that he should be " wounded
for our transgressions, and be bruised for our iniquities b ;" that
he should " make his soul an offering for sin ; and that in this
way he should " finish transgression, and make an end of sin,
and bring in an everlasting righteousness," by which all the
sinners of mankind, who should believe in him, should be
" justified." Now, all this was set before them ; and was
seen by them, with more or less distinctness, according to the
faith they had in exercise : and in every sacrifice which, from
year to year, was offered, they saw an herald sent, and heard
his proclamation, " Behold the Lamb of God, that taketh away
the sins of the world ! "]
That we may bring the matter more home to our
selves, let us consider,
II. What good may be expected from stated remem
brances of sins amongst us
It is granted, that nothing equivalent to the Mosaic
ordinances is required of us. Yet, if we were to
appoint stated seasons for ourselves seasons for
reviewing our past lives, and for special humiliation
of our souls before God I am persuaded we should
find it highly conducive to our spiritual welfare.
Such seasons would be useful,
1. For the deepening of our repentance
[We are apt to lose, very speedily, the convictions which
sin has fastened upon our mind. At first, perhaps, they are
pungent, and cause considerable anguish ; but in a little time
the impression wears away, and we almost forget that we have
b Isai. liii. 5,6, 11. Dan. ix. 24.
320 HEBREWS, X. 3. [2308.
sinned at all. But if we had stated seasons for calling our
ways to remembrance, our past convictions would be revived,
and our humiliation before God be greatly promoted. The
sins of early life being thus from time to time set before us,
and those of daily incursion being added to them, we should
have juster views of our extreme unworthiness. The whole
life would then appear to be, what in reality it is, one continued
scene of iniquity. For want of such seasons of recollection,
men view their sins as they do the heavens in a cloudy night,
when they can see only here and there a star of greater
magnitude, and at remote distances : whereas, if our self-
examinations were strict, and our retrospect frequent, our lives
would appear rather like the heavens in the clearest night, full
of stars of a greater or lesser order, and so connected as
scarcely to leave an interval between them. With such views
of ourselves, our repentance would not be slight, partial,
transient; but deep, universal, permanent.]
2. For the endearing of the Saviour to us
[True is that saying, that " where much is forgiven, men
will love much ; and little, where little has been forgiven."
Now, if we be in the habit of bringing before our eyes the sins
of our whole life, and of viewing them, even as God does, in
the aggregate, how shall we adore that mercy of God that has
been extended to us, and that love of Christ which he has
evinced in giving himself for us ! Verily, it will appear almost
incredible that even God himself should be capable of such
condescension and grace. This self-knowledge is at the root
of the experience of the saints in heaven. Behold them all
prostrate before the throne, and casting down their crowns at
the Saviour s feet ; whilst they sing, " To Him that loved them,
and washed them from their sins in his own blood." This is
the state of mind which self-knowledge has a tendency to ge
nerate : and if our seasons of humiliation were more deep and
frequent, we should more resemble the glorified saints, both in
the nature and in the expressions of our joy.]
3. For the augmenting of our vigilance against the
recurrence of sin
[It is a truth not generally considered, that the sins which
more easily beset us in early life, continue, more or less, our
besetting sins to the end of our days. Pride, envy, wrath,
malice, lewdness, covetousness, rarely leave the soul of which
they have once got an undisturbed possession. Now, if a
person has been in the habit of self-examination from year
to year, and of seeing by what temptations chiefly he has
been overcome, he will know the better against what he needs
more especially to watch : he will have seen, how, on many
2308.1 SEASONS OF PENITENCE RECOMMENDED. 321
occasions, that, which, if resisted in the first moment, might have
been easily overcome, has, by being harboured in the mind,
acquired an ascendant over him, and defied his utmost efforts
to subdue it. He will have seen, especially, how he has been
betrayed, by unwatchfulness, into sins to which he had no na
tural propensity ; and that there is not an evil in the human
heart against which he has not reason to watch and pray. In a
word, he will feel the need of committing himself wholly to
the guidance of his God, and of crying continually, " Hold
thou me up, and I shall be safe."]
From this subject, then, we may LEARN,
1. What use to make of the present season
[There are seasons which seem to claim somewhat more
than an ordinary regard. The commencement of a new year,
or the return of our natal day, may well lead us to a review
of the past year, and consequently of our whole lives : and,
were it so improved, how far more profitable should we find
the season, than if it were spent in carnal mirth ! I may add,
too, how important is this suggestion in reference to eternity !
Thousands go into the eternal world without having ever, in
their whole lives, devoted one single day to the revision of
their lives, and to humiliation for their sins. God forbid, my
brethren, that you should be of that unhappy number ! Let
me recommend it to you all to begin, this day, to call your
ways to remembrance ; to enter minutely into the sins of your
early youth, and of every succeeding year, even to the present
hour. Let me recommend you to mark, not merely the sins
of greater enormity, but those which the world accounts slight
and venial. Let me recommend to you to notice the sins of
omission, as well as of commission ; and the sins of defect, as
well as those of utter neglect. Could you be prevailed upon
to take such a retrospect, it could not fail of being attended
with the best consequences to your spiritual edification in this
life, and to your eternal welfare in the life to come.]
2. What especially to aim at, in all the exercises
of your souls
[There is a frame of mind peculiarly characteristic of the
advanced Christian : and which, I conceive, is suggested by the
considerations of my text. You have seen that the most pious
of God s people, no less than others, were to observe a day in
every year for the special purpose of remembering their past
sins, and of afflicting their souls on account of them ; whilst, at
the same time, they were to renew their applications to God
c It would be a proper subject for New-Year s Day or Lent, or a
Fast Day, or Birth Day.
VOl.. XIX. Y
322 HEBREWS, X. 3. [2308.
for mercy through the appointed sacrifices. A sense of sin
was not to weaken their hope of God s mercy, on the one
hand ; nor was their confidence in God s mercy to weaken
their sense of sin, on the other hand : both were to be retained
in constant and united exercise ; that so, whilst they " rejoiced
with trembling," they might tremble with rejoicing. Now,
this is a state of mind by no means so common as might be
wished. The generality of Christians, if they could feel to
wards God as a loving, obedient, and devoted spouse towards
her husband, would conceive that they had attained the highest
state of which they are capable. But, to make that image
fully suited to our case, we must suppose the spouse to have
been originally taken from the lowest and most degraded state
by her husband ; and, after her union with him, to have dis
honoured him, and debased herself, by the grossest enormities.
We must further suppose her husband to have followed her
with the most affectionate entreaties to return to him ; to have
assured her of his most entire forgiveness ; and, having prevailed
on her to return, to be exercising towards her all imaginable
kindness, without ever once uttering a single word of upbraid
ing. Now, suppose her to become faithful and obedient, and
you will have a juster conception of the Christian s state.
Though her husband has forgiven her, can you imagine that
she has forgiven herself? On the contrary, does not every
act of love on her husband s part fill her with deeper humility
and self-abhorrence, for having ever acted so basely towards
one of so exalted a character ? Does not her whole inter
course with him, from day to day, augment her admiration of
him, and her lothing of herself? Yes ; though forgiven, she
never for a moment forgets what she is, or what she deserves :
and her whole soul is prostrate before God and man, even in
the midst of her fondest endearments or her sublimest joys.
Here is the Christian character : here is the character which
I wish you all to attain. Do not mistake ; you need not rush
into gross sins in order to have a foundation for it : the adul
teries of every one of you are manifest enough, without any
fresh iniquities : you need only see how you have treated your
divine Husband, and what base lusts you have harboured in
your bosoms, from your youth up even until now, and you
will see that you have need to "walk softly before God all
your days," and to " lothe yourselves before him in dust and
ashes." This is " walking humbly with God." This will not
abate either your confidence or your joy : but it will temper
the one with fear, and the other with contrition.]
2309.] CHRIST SUPERSEDING THE LEGAL SACRIFICES. 323
MMCCCIX.
CHRIST SUPERSEDING THE LEGAL SACRIFICES.
Heb. x. 5 10. When he cometh into the world, he saith,
Sacrifice and offering thou wouldest not, but a body hast thou
prepared me : in burnt-offerings and sacrifices for sin thou
hast had no pleasure. Then said I, Lo, I come (in the
volume of the book it is written of me,} to do thy ivill, O God.
Above when lie said, Sacrifice and offering and burnt-offerings
and offering for sin thou wouldest not, neither hadst pleasure
therein ; which are offered by the law ; then said he, Lo, I
come to do thy will, O God. He taketh away the first, that
he may establish the second. By the which will ice are
sajictified through the offering of the body of Jesus Christ
once for all.
THERE is not any important truth contained in
the New Testament, which was not before revealed
in the Old. But we have an advantage over the
Jews, in that the obscurity, which was cast over the
language of prophecy, is removed by the interpreta
tions of men divinely inspired to explain the sacred
oracles. Hence we are enabled to see, what the Jews
could never comprehend, though plainly and repeat
edly declared to them, God s determination to abro
gate the Mosaic economy, in order to make way for
the Christian dispensation. This was declared by
David, while the law was yet in full force : and the
author of the Epistle to the Hebrews both quotes his
words in proof of this point, and confirms them by
additional declarations to the same effect.
We shall consider,
I. The quotation as explained by the Apostle
In his comment on David s words the Apostle
throws great light upon,
1. What is expressed in them
The Psalm beyond all doubt refers to Christ : for it was
not possible that David should boast of his own obedience as
superseding the law ; since a compliance with the law consti
tuted a very essential part of his duty. If it be thought that
what is spoken in ver. 12. is adverse to this construction, it
Y 2
324 HEBREWS, X. 5-10. [2309.
must be remembered that the sins of the whole world were
Christ s by imputation 3 ; and therefore they might justly draw
ironi him that complaint.
In the Psalm David speaks in the person of Christ, whom
he represents as addressing the Father to this effect: Thou
didst never design the legal sacrifices to take away sin ; that
office thou hast assigned to me : and I have most wittingly
undertaken it, nor will ever relinquish my services till I have
completed all that I have undertaken.
That the sacrifices were never ordained to take away sin is
plain, from the contempt poured upon them by God himself
in comparison of moral duties b ; yes, and absolutely too, if un
accompanied with suitable dispositions in the offerers .
That Christ was sent into the world for that end appears
also from the very first promise made to man, that " the seed
of the woman should bruise the serpent s head d ."
That he willingly undertook the office is declared by David
much more strongly than in the passage as quoted by the
Apostle. In the passage as quoted in my text, it is merely
said, " I come to do thy will, O God :" but in the Psalm it is
written, " Lo, I come ; / delight to do thy will, my God ;
yea thy law is within my heart" All which additional ex
pressions shew the zeal with which Christ undertook our
cause, and executed the arduous work that was assigned him.
That he would never relinquish it till it was accomplished
was also strongly declared in those words, " Mine ears thou
hast opened," which refer to the custom of boring the ear of a
servant who refused to be liberated at the day of release, and
engaged to abide for ever in his master s service 6 . The
Apostle, in citing the passage, varies it in words, though he
adheres to it in sense. He says, " A body hast thou prepared
me ;" that is, It was necessary to the completion of my under
taking, that I should have somewhat to offer in sacrifice ; and
therefore thou hast prepared for me a body in the womb of a
pure virgin, that being free from the taint and corruption
transmitted to all the posterity of Adam, it might be fit to be
offered in sacrifice for the sins of the whole world f .
But, to the inconceivable advantage of the Church, the
Apostle brings forth from David s words,]
2. What is implied in them
[Here we see the benefit of having an inspired commen
tator on the Old Testament. No Jew could have conceived
a Isai. liii. G. b 1 Sam. xv. 22. Hos. vi. 6.
c Isai. i. 11 14. and Ixvi. 3. d Gen. iii. 15.
e Exod. xxi. f>, 6.
f The Apostle s meaning is precisely expressed, Phil. ii. 6 8.
2309.] CHRIST SUPERSEDING THE LEGAL SACRIFICES. 32f)
all that was designed to be revealed in these words : but we
are informed by God himself, that " when it was said, Lo, I
come to do thy will, O God," it was designed to intimate, that
all the legal sacrifices should be swept away, and the whole
Jewish economy be superseded by the Christian dispensation :
" HE TAKETH AWAY THE FIRST, THAT HE MAY ESTABLISH
THE SECOND." This was an explanation of God s hidden pur
pose, an explanation, which no uninspired man could have
dared to offer. But in several other parts of this epistle are
similar explanations given, and not in a way of conjecture,
but of authoritative declaration. Thus, from the mention
of a new covenant which God would make with his people,
the Apostle infers, " In that he saith, A new covenant,
he hath made the first old. Now that which decayeth and
waxeth old is ready to vanish away g ." In another place,
having cited God s declaration that, to those who laid hold on
that covenant, their sins and iniquities he would remember no
more, he draws this inference ; " Now where remission of sins
is, there is no more offering for sin ; and consequently all the
Jewish sacrifices are swept away h . Again, in another place
having cited the words of the Prophet Haggai, " Yet once-
more I shake not the earth only, but also heaven," he says,
" This word, Yet once more, signified! the removing of those
things that are shaken, as of things which are made, that those
things which cannot be shaken may remain 1 ."]
Thus we have obtained a deep insight into the
recondite meaning of our text, and may with con
fidence proceed to consider,
II. His declaration founded upon it-
There are two important points which the Apostle
deduces from these words of David ; namely, that
salvation flows,
1. From God s will as the source
[Sanctification imports a setting apart of any thing for
God. Hence the tabernacle with all its vessels are said to
have been sanctified k ; and Christ himself says, " For their
sakes I sanctify myself 1 :" and it is in this sense that the term
"sanctified" is used in the text" 1 : it means a separation for
God, in order to eternal salvation.
Now it is solely from the " will of God" thus made known
to his Son, and thus fulfilled by him, that any of the children
of men are made partakers of salvation. It was not possible
K Heb. viii. 8, 13. h Heb. x. 17, 18. * Heb. xii. 26, 27.
k Exod. xl. 10 12. John xvii. 19. Comp. ver. 14.
326 HEBREWS, X. 519. [2309.
for any such plan to have originated with any other than God
himself. When God s dealings with the fallen angels were
considered, who would have imagined that man, partaking of
their iniquity, should yet be rescued from their doom? Sup
posing that such a thought could have entered into the mind
of man, who could have contrived such a way of maintaining
the honour of the Divine government, and of making the dis
cordant attributes of justice and mercy to harmonize in the
salvation of man ? If such an expedient as the substitution of
God s own Son in the place of sinners could have been devised,
who could have dared to propose it to the Deity ; or have
prevailed upon him to acquiesce in it? The more this is con
sidered, the more will the salvation of man appear to be totally
independent of man himself (as far as respects the contriving
or the meriting of it), and to be the fruit of infinite wisdom,
sovereign grace, and unbounded love". From the first laying
of the foundation to the bringing forth of the top-stone, we
must cry, Grace, grace unto it .]
2. From Christ s sacrifice as the means
[It might seem that men, under the law, were accepted
on account of the sacrifices, which were offered according to
the Mosaic ritual. But, not to mention the impossibility that
the blood of bulls and of goats should take away sin?, the very
repetition of those sacrifices shewed their insufficiency for the
removal of guilt, or for the satisfying of men s consciences 1 .
They had no effect but as they led the offerers to the Lord
Jesus Christ, or expressed their faith in his all-atoning sacrifice.
All who have ever found acceptance with God, whether before
the law, or under it, or since its abolition, have been admitted
to mercy purely " through the one offering of Jesus Christ."
Nothing but that could ever satisfy Divine justice ; nothing
but that could ever atone for one single sin : nor can any
creature, to the end of the world, ever obtain favour with God,
but in consideration of that sacrifice presented to God for us,
and pleaded by us as the one ground of our hope r . Here I
cannot but call your attention to the minuteness and force of
David s statement, and to the redoubled force and energy ex
pressed in the Apostle s citation of it. David enumerates the
different kinds of sacrifices, in order to shew, that none
(whether those burnt without the camp 8 , or those consumed
on the altar*, or those of which but a small part was burnt,
and the rest was divided between the priest and the offerer")
n 2 Tim. i. 9. Zech. iv. 6, 7. P ver. 4.
9 ver. i. 3. Heb. ix. 9. r Acts iv. 12. 1 Cor. iii. 11.
s Lev. xvi. 27. * Exod. xxix. 3842.
u Lev. vii. 1 6, 19. The word " air includes the offerers. See
Lev. vii. 15, 10. and Numb, xviii. 11.
2309.] CHRIST SUPERSEDING THE LEGAL SACRIFICES.
were of any avail to take away sin. And twice does the
Apostle repeat this enumeration of them, in order the more
abundantly to manifest the eternal purpose of God to liberate
us from the Jewish yoke, and to establish throughout the
world the purer dispensation of the Gospel ; so that all, whe
ther Jews or Gentiles, should henceforth " know nothing as a
ground of hope, but Jesus Christ and him crucified."]
INFER
1. How vain is men s confidence in any services of
their own !
[To have been baptized in our infancy, to have attended
punctually the outward duties of the Sabbath, and to have
waited occasionally upon the Lord at his table, are deemed in
general satisfactory evidences of our conversion to God, and
sufficient grounds for our hope towards him. But, if the
whole multitude of legal institutions, framed by God s own
order, and according to a model shewn to Moses in the mount,
were of no value as recommending men to God, how much
less can the few services which we perform be sufficient to
procure us acceptance with him? But it may be said, that
moral services are more pleasing to God than ceremonial :
true ; but we are not told that God willed them, any more
than the others, as means of effecting our reconciliation with
him. It was the incarnation and death of Christ that God
" willed ,-" and, in a remarkable correspondence with the text,
he thrice, by an audible voice from heaven, said, This is my
beloved Son, in ivhom I am veil pleased*. Let every self-
righteous hope then be banished ; and let us learn to glory in
Christ alone y .]
2. What encouragement have all to devote them
selves to God through Christ !
[We have the united testimony of Prophets and Apostles
that God willeth the salvation of men through the sacrifice of
liis own Son, and that Christ as willingly offered himself a
sacrifice in order to effect their salvation. What more can be
wanted but that we go to God in that new and living way,
which is so clearly pointed out to us ? We can have no doubt
of God s willingness to save, or of the sufficiency of that
salvation which he has provided for us. Let nothing then
keep us back from God : but let us look to Christ as the pro
pitiation for our sins 2 , and plead the merit of his all-atoning
blood. Thus, sanctifying ourselves in his name, we shall be
x OVK ei/okijirae, ver. 8. with ir ivi<>Krjrta, Matt. iii. 17.
> Gal. vi. 11. ;: 1 .lohn ii. 2.
328 HEBREWS, X. 1417. [2310.
perfected before God a ; being sanctified also by the Holy
Ghost, we shall be acceptable in the sight of God and our
Father for ever and ever b .]
a ver. 14. with Heb. ix. 12. b Rom. xv. 16.
MMCCCX.
THE PERFECTION OF CHRIST S SACRIFICE.
Heb. x. 14 17. By one offering he hath perfected for ever
them that are sanctified. Whereof the Holy Ghost also is a
witness to us: for after that he had said before, This is the
covenant that I will make with them after those days, saith
the Lord 3 -, I will put my laws into their hearts, and in their
minds will I write them ; and their sins and iniquities will
I remember no more.
IT is a favourite sentiment with some, that we
need not study any thing but the four Gospels, in
order to attain a complete view of our holy religion.
But whilst I acknowledge, that a person who studies
the four Gospels may certainly learn the way of sal
vation from them, I must add, that his views of
Christianity will of necessity be very imperfect, if he
do not avail himself of the further light which is
afforded him in the epistles. To what purpose has
the Apostle Paul, in his Epistle to the Romans, writ
ten so argumentatively on the subject of justification
by faith alone, if we do not derive from his state
ment a fuller knowledge of that fundamental doc
trine, than we could have acquired without it ? And
who will say that he could have attained from the
Gospels, or even from the Mosaic law itself, such
clear views of the priestly office of Christ as are set
before us in the Epistle to the Hebrews ? There the
parallel between his and the Aaronic priesthood is
drawn to our hands, and the superiority of his is
pointed out with a fulness and precision which no
uninspired man could ever have attained. The taber
nacle in which the Levitical priests ministered was
glorious ; but Christ s was more glorious, being not
made with hands, even his own sacred body. They
a If Xt yet KvpioQ be translated, The Lord saith, the connexion with
what follows will make the passage incomparably more clear.
2310. J PERFECTION OF CHRIST S SACRIFICE. 329
were appointed to their office by a command ; he,
with an oath ; they entered into a holy place on
earth ; he, into heaven itself; they, with the blood of
beasts ; he, with his own blood. Their sacrifices puri
fied the patterns of heavenly things ; his, the heavenly
things themselves : theirs, legally, the flesh ; his,
really, the conscience. Their priests were only
priests ; he, a Priest to God, and a Testator to us.
They offered often ; he, only once : they stood ; he
sits : they offered for themselves first ; he, for us
only : they entered the vail to come forth again ;
he, never to come forth till he shall come to judge
the world : they obtained a temporary remission of
some sins ; he, an everlasting remission of all sin.
It is in this last view that his office is spoken of in
the passage before us. The Aaronic priests offered
often because their offerings could never take away
sin : but he, " by his one offering, hath perfected for
ever them that are sanctified : whereof the Holy
Ghost also is a witness to us."
The peculiar solemnity with which his asseveration
is here confirmed, even by an appeal to God himself,
will lead me to consider,
I. The truth attested
A more important truth than this can scarcely be
conceived ; it is, that Christ s one offering has done
that which all the Levitical sacrifices never could
have done ; it has procured for all who trust in it a
full and perfect and everlasting remission of all their
sins. But,
Let us notice this truth as contrasted with the
ordinances of the Mosaic law
[The Levitical sacrifices were renewed from year to year,
because of their inefficiency : but Christ s was offered only
once, because it completely answered every end for which it
was designed. The Levitical sacrifices perfected no man, either
as to his acceptance before God, or as to the peace of his own
soul : as far as they had any efficacy, they prevailed only for a
year ; and then must be repeated, in order to obtain a further
remission : but Christ s sacrifice rendered men perfect, both
before God and in their own consciences. God was so satisfied
330 HEBREWS, X. 1417. [2310.
with it, that he has nothing more to demand at the hands of
those who trust in it : He considers it as a full discharge of all
that the law requires of us, and a full price for all that our
souls can need either in time or eternity. And the sinner who
looks to it may well be satisfied, since God himself is satisfied,
and all the demands of law and justice are satisfied. Thus,
all who are " sanctified" to the service of their God, whatever
their past sins may have been, are perfected, and that for ever :
sins of the deepest die are purged by this sacrifice ; and " all
who believe in it, are justified from all things, from which they
could not be justified by the law of Moses."]
In this view, what a glorious truth it is !
[How honourable to Christ ! how consoling to us f As it
respects the Lord Jesus Christ, it shews how completely he
has effected all which he came into the world to do. " He has
made an end of sin, and made reconciliation for iniquity ;" and
" obtained eternal redemption for us." Nothing is wanting to
complete his work : his one offering has effected all. As it
respects us, we have in Christ s sacrifice all that we can desire.
When once we recollect who he is, not man only, but God
manifest in the flesh : when we recollect the covenant-engage
ments entered into between his Father and him ; he on his
part undertaking to make atonement for sin ; and the Father
undertaking to accept it in our behalf: when we recollect
that he has been raised from the dead in proof of his having
fulfilled all his engagements ; and that he is now invested with
all power in heaven and in earth to impart to sinners the
blessings he has purchased for them : what can we want more ?
The soul acquiesces in this mysterious appointment, and con
fidently relies upon it, assured, that, if salvation is not to be
found in him, it is not to be found at all.]
This truth being attested by the Holy Ghost, let
us consider,
II. The testimony adduced
The witness to this truth is no other than " the
Holy Ghost"-
[" All Scripture is given by inspiration of God :" and
whether the writers of it were Prophets or Apostles, " they all
spake as they were moved by the Holy Ghost." Throughout
the whole Scripture, too, that Divine Spirit has one great
object, which is, to testify of Christ. By the prophets he
testified beforehand of the sufferings of Christ, and of the glory
that should follow. Indeed, " the testimony of Jesus was the
spirit of prophecy" throughout 1 *, and in this light we should
b Rev. xix. 10.
2310.] PERFECTION OF CHRIST S SACRIFICE. 331
regard all that the prophets have written. We should consider
their words, not merely as the words of the Holy Ghost, but
as a testimony given by the Holy Ghost, in order to shew us
what we should believe respecting the Lord Jesus, and to in
crease our faith in him. And, whatever his testimony be, we
should give the most implicit credit to it, adoring him for his
wonderful goodness in thus condescending to teach the
inquiring, and to confirm the doubting, soul. On this oc
casion,]
His testimony is most convincing
[The passage cited by the Apostle, is taken from the
prophecies of Jeremiah . He has before cited it in a preceding
chapter d . There it is adduced more at length, in order to
shew that the Jews under the Mosaic dispensation were taught
to look forward to a new covenant, and to regard their own as
waxing old. In the passage before us, a smaller portion of it
only is adduced, in order to mark in a peculiar manner
the sufficiency of Christ s sacrifice for the sins of the whole
world. Its force will be best seen by contrasting it with the
provisions made for the forgiveness of sin under the Mosaic
dispensation. There was no actual forgiveness of sins obtained
by the sacrifices which the law prescribed : they were par
doned, so to speak, for a year only ; at the expiration of which
time, the same sacrifices were to be again offered, in order to
the obtaining of a protracted pardon. Thus the very sacrifices
which were offered for sin, were rather a remembrance of sins
than a real expiation of them ; so that the conscience of the
sinner was never relieved from a sense of guilt, and never
brought to the enjoyment of solid peace. But, under that
very dispensation, the Holy Ghost testified, that provision was
made by the new covenant, for the full and everlasting re
mission of all sin, since God expressly engaged, " Their sins
and iniquities will I remember no more :" and consequently
no further sacrifice was wanted to be offered for them. This
testimony comes exactly to the point. The Aaronic priests
repeated annually the same sacrifices ; because the sins for
which they were offered, were still kept in remembrance by
God : but, in consequence of the offering which Christ has
made, the sins of those who believe in him shall " never be
remembered :" and consequently, without any repetition of his
sacrifice, his people are " perfected for ever," being brought
into perfect peace with God, and perfect peace in their own
consciences.]
Hence we SEE,
1. How amply the Scripture testifies of Christ!
c Jer. xxxi. 313-1. d Hch. viii. 8 12.
332 HEBREWS, X. 1417. [2310.
[It is not merely of his Messiahship that the prophets
speak : they enter fully into every part of his character, and
work, and offices. There is not any thing which we are con
cerned to know respecting him, which is not revealed in the
Old Testament. The revelation of him is indeed less clear
than in the New Testament, but not a whit less glorious.
When the true sense of the different passages is ascertained,
there will be found truths, of which the superficial reader has
no conception.
Our blessed Lord says, "Search the Scriptures; for they
are they that testify of me." And if we would fulfil that duty
with care and diligence, and with earnest prayer to God for the
teachings of his Spirit, we should find in the Scriptures an in
exhaustible mine of wealth, and be enriched by them with all
" the unsearchable riches of Christ 6 ."]
2. What loss they sustain who receive not its
testimony !
[It is a lamentable fact, that the generality of Christians
are looking out for some other offering to present to God, in
order to effect their reconciliation with him. Every considerate
person will sometimes put this question to himself, " Where
with shall I come before the Lord ?" And the ignorant con
ceit of Balak is that which then presents itself to his mind ;
" Shall I come before him with burnt-offerings, with calves of
a year old ? Will the Lord be pleased with thousands of rams,
or ten thousands of rivers of oil ? Shall I give my first-born
for my transgression, the fruit of my body for the sin of my
soul?" But if men read even the Jewish Scriptures with
attention, they might see how erroneous such views were, and
how vain such hopes. They would see that the new covenant,
which has been ratified by the blood of Christ, prescribes a
very different method of acceptance with God : they would see
that the one offering of Christ is a sufficient propitiation for
the sins of the whole world, and that all attempts to add to it
are vain. Dear brethren, believe, I pray you, the witness of
the Holy Ghost on this all-important subject. " Make not
God himself a liar," as St. John expresses it, by denying or
doubting this record. Be assured that he will not deceive you.
If this were the testimony of a fallible man, you might well
question it : but when Prophets and Apostles, all inspired by
the Holy Ghost, concur in it, you should embrace it with your
whole hearts, and rely upon it with your whole souls.]
3. How exalted are the privileges of every true
believer !
e Prov. ii. 16.
2311.] ACCESS TO GOD THROUGH THE VAIL. 333
[All who are interested in the one offering of Christ upon
the cross, are " perfected for ever." God has cast all their
sins behind his back into the very depths of the sea. He has
not only forgiven, but, if I may so speak, has forgotten, all
their sins. They are blotted out as a morning cloud. True
it is, that they still need the application of the same blood to
their consciences, because they are yet compassed with in
firmities, so that even their holy things need to be cleansed
from the iniquity that cleaveth to them. They are like persons
who have been washed in a bath ; they are clean every whit ;
yet need they to wash their feet, because they contract defile
ment in walking even from the bath f . But as to all their
former sins, they are altogether blotted out of the book of
God s remembrance. Yet let it not therefore be supposed
that they should be forgotten by us. No : they should be
ever before us as a ground of humiliation, though not as a
ground of fear : and the more assured we are that God is
pacified towards us, the more should we lothe ourselves ; and
pant the more to " be sanctified wholly, in body, soul, and
spirit."]
f John xiii. 8 10.
MMCCCXI.
THE WAY OF ACCESS TO GOD THROUGH THE VAIL.
Heb. x. 1922. Having therefore, brethren, boldness to enter
into the holiest by the blood of Jesus, by a neiu and living
way, ivhich he hath consecrated for us, through the vail, that
is to say, his flesh ; and having an High-priest over the house
of God ; let us draw near ivith a true heart in full assurance
of faith, having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water.
MAN, by the fall, lost that intercourse with God
which he had maintained in his state of innocence.
The intent of Christianity is to restore him to the
enjoyment of his privilege. Hence the inspired
writers urge the great doctrines of the Gospel, not
merely as truths which are to be believed, but as
motives which are to animate and direct our conduct.
The author of this epistle has set forth at large the
correspondence between our blessed Lord, and the
typical representations which were given of him
under the Mosaic law. He now proceeds to the
334 HEBREWS, X. 1922. [2311.
practical improvement of his subject. In the words
before us he opens,
I. The grounds of our access to God
They who are ignorant of their own extreme guilt
and helplessness, imagine, that they can come to God
without any mediator. But the Scriptures uniformly
declare that the way of access to him is,
1. Through the atonement
[The original way of access to God by the covenant of
works was shut up for ever upon the first transgression. Nor
does that typical way which was appointed under the law
continue any longer. There is " a new way" now opened to
us through the vail. The human nature of Christ was repre
sented by the vail of the temple. At the very instant that his
body expired upon the cross, the vail of the temple was rent
in twain from the top to the bottom 3 . That being the precise
time of the evening sacrifice, all the worshippers in the temple
had a perfect view of the holy of holies. Thus an intimation
was given to them, that, by the rending of Christ s body, the
way into the most holy place was opened indiscriminately to
all. As the high-priest went into the typical sanctuary with
the blood of the sacrifice, so might all from henceforth go into
the very heaven of heavens, as it were, with the blood of Jesus.
This way was now " consecrated for them" by Jesus himself.
It was a new way, not only because it was different from that
which had existed before, but because it should never wax old
or vanish as the other had done b . And it was a living way,
because, while the former way prohibited access to all, except
the high-priest, under the penalty of death, this infallibly
imparts life to all who come to God in it.]
2. Through the intercession of Christ
[The Church of God is that " house" which the temple of
Solomon prefigured. In it God dwells in a more immediate
manner than he ever did by the Shechinah upon the mercy-
seat . Christ, as the great High-priest, presides over this
house. He is gone with his own blood into the holy of
holies d . He is there sprinkling it on our behalf in the pre
sence of his heavenly Father. There also is He offering the
incense of his continual intercession. Under the law, the
hopes of the Israelites were founded on the intercession of
their high-priest. In vain was the sacrifice killed, if its blood
was not carried within the vail : and in vain would it be
a Matt, xxvii. 51. b Heb. viii. 13.
c 2 Cor. vi. 16. d Heb. ix. 12.
2311.] ACCESS TO GOD THROUGH THE VAIL. 335
carried thither, if it were not sprinkled before the mercy-seat,
and accompanied with the clouds of incense. Thus not even
the death of Christ is, of itself, a sufficient warrant for us to
draw nigh to God. But his intercession added to it gives us
boldness, and access with confidence 6 . We may go to God
upon this ground as to a reconciled father. Nor need any
sinner whatever deem himself too unworthy to approach his
throne. All are now constituted priests unto God f . And all
who bring the blood of Christ with them, and rely on his pre
vailing intercession, shall surely find acceptance with him.]
There is however something further which the
worshippers of God must attend to, namely,
II. The manner in which we should approach him
Christians are not to go to God with a rude and
inconsiderate familiarity. They should consider the
majesty of Him before whom they come ; and should
draw near to him with,
A sincere heart
[To go before God and declare things which we neither
feel nor believe, is to mock and insult him. If our confessions
be without humility, our petitions without fervour, and our
thanksgivings without gratitude, how is it possible that God
should hear us ? If we draw nigh to him with our lips while
our hearts are far from him, we worship him in vain g . To
have imbibed true notions, is not, sufficient. God requires
truth in our inward parts h . And they alone can worship him
acceptably, who worship him in spirit and in truth 1 .]
An assured faith
[When we go to God in prayer, we should not doubt
whether He be willing to accept us. We should be thoroughly
persuaded that " Christ is the way, the truth, and the life k ;"
and that he will save to the uttermost all who come unto
God by him. To be assured of our own personal interest in
him is not necessary. But we should have the most assured
belief of the sufficiency of his atonement and intercession. Nor
should we limit his power and grace under an idea of our own
unworthiness. To ask with a doubtful mind, is to cast a re
flection upon him at the very time that we are imploring his
favour. And we are warned by God himself that such wavering
petitions never shall prevail 1 .]
c Heb. vii. 25. f 1 Pet. ii. 9. Rev. i. 0. P Matt. xv. 8, 9.
11 Ps. li. G. John iv. 2-1. k John xiv. 6.
1 Jam. i. G, 7.
336 HEBREWS, X. 1922. [2311.
A good conscience
[The conscience of every man has been more or less defiled.
Nor could the offerings under the law perfect a man with re
spect to it m . But the blood of Jesus will cleanse it from its
defilement 11 . And, if we heartily endeavour to keep it void
of offence in future, we shall enjoy the testimony of a good
conscience . But if we live in the habitual neglect of any
duty, or the allowed commission of any sin, we shall have an
evil and accusing conscience. It is necessary therefore that
our hearts be purged from the guilt of sin by the sprinkling of
Christ s blood, and from the love and practice of sin by his
Spirit. Without this we can never approach God with comfort
or acceptance. We shall stand self-condemned as hypocrites.
And every petition we offer will appear a solemn mockery of
God. We must therefore have our hearts purified from all
habitual and allowed sin. Nor unless we have, can we hope
for any answer of peace unto our souls p .]
An holy conversation* 1
[As our inward principle must be pure, so must also our
outward practice be. The priests washed their flesh before
they went within the vail, to denote the purity which was
required of them by God r . Thus must we also be careful to
possess that purity, if we would approach him with acceptance.
Not that our sanctity of heart and life will procure us favour
in his sight. The only grounds of our acceptance have been
before stated. But there is a meetness for the enjoying of his
benefits. And if we possess not that meetness, in vain shall
we expect the benefits themselves.]
APPLICATION
[Some may ask, What shall I do, seeing I possess not
these requisites ? Shall I stay away from the throne of grace
entirely? We answer, No; if we cannot ask as we ought,
we should ask as we can. God will assist us if we endeavour
to serve him aright; and will impart to us those holy dis
positions, that shall qualify us for the reception of his richest
blessings. Let us then thankfully improve the liberty he has
afforded us. Let us see the vail now rent asunder, and behold
our God upon his mercy-seat. Behold, his address to every
m Heb. ix. 9. n Heb. ix. 14. 2 Cor. i. 12.
P Prov. xxviii. 9. Ps, Ixvi. 18.
i The last clause of the text might properly begin the next verse ;
in which case it must be referred to our baptismal washing, and the
solemn engagements consequent upon it.
r Lev. xvi. 4.
2312. J STEADFASTNESS IN GOD s SERVICE. 337
one of us is, Draw nigh to me, and I will draw nigh to you;
cleanse your hands, ye sinners, and purify your hearts, ye
double-minded 8 . In obedience to his command, let us sur
round his throne with fervent importunity. Let us ask for
mercy and grace to help us in every time of need 1 ; and so
open our mouths wide before him that He may rill and satisfy
us with good things". Thus shall we enjoy the sweetest
fellowship with him in this world ; and shortly be admitted to
his more immediate presence in the world to come.]
8 Jam. iv. 8. l Heb. iv. 16. u Ps. Ixxxi. 10.
MMCCCXII.
STEADFASTNESS AND ACTIVITY IN GOD s SERVICE
INCULCATED.
Heb. x. 23 25. Let us hold fast the profession of our faith
without wavering; (for he is faithful that promised;) and
let us consider one another to provoke unto love and to good
works: not forsaking the assembling of ourselves together, as
the manner of some is; but exhorting one another: and so
much the more, as ye see the day approaching.
CHRISTIANS in general do not sufficiently ad
vert to Christian principles as a ground of action.
Whilst they acknowledge their obligation to serve
God, they lose sight of those considerations which
alone can render his yoke easy, and his burthen
light. They bear in mind that Christ offered himself
a sacrifice for sin ; but they forget, that his priestly
office, which w r as but in part executed on earth, is
still carrying on in heaven. Were this duly contem
plated, it would afford a stimulus to exertion which
nothing else can give. In the fourth chapter of this
epistle, the Apostle urges it as a motive to stead
fastness in our most holy profession : " Seeing then
that we have a great High-priest that is passed into
the heavens, Jesus the Son of God, let us hold fast
our profession 3 ." In the passage before us he repeats
the same glorious truth, and grounds upon it, not
only the same exhortation, but an exhortation to
various other duties connected with it. What these
* Heb. iv. 14.
VOL. XIX. t
338 HEBREWS, X. 2325. [2312.
duties are, it is my intention at this time to point
out.
Consider then,
I. Our duty as followers of the Lord Jesus Christ b
It is our duty to profess openly our faith and hope
in the Lord Jesus Christ
[We are not to be contented with exercising faith in him
as our Saviour : we must confess him also before men : for, if
" with the heart we believe unto righteousness, it is with the
mouth that confession must be made unto salvation ." But,]
This profession we must " hold fast without waver-
ing"-
[The more we make our light to shine before men, the
more will those who " love darkness, rather than light" oppose
us -- Nothing will be left untried to divert us from our
purpose. Persuasion, derision, menaces, will all be used in
their turn : and all manner of influence will be brought to
bear upon us, if by any means we may be prevailed upon to
renounce what the world calls our enthusiasm and folly. But
we must " hold fast our profession," whatever efforts be made
to wrest it from us: we must hold it fast " without wavering."
There must be no inclination of the mind towards the ways we
have forsaken, or the society we have left : " We must forget
our own people and our father s house, if we would that our
heavenly Bridegroom should have pleasure in our beauty d ."
We must " hate father and mother, and even our own lives,"
in comparison of Christ 6 . There must be in us a determination
of heart to " follow the Lord fully," and at all events ; even
though we be threatened with scourging and imprisonment,
as the Apostles were f ; or with a cruel death, as were Daniel
and the Hebrew Youths 5 . As for those vain reasonings by
which men endeavour to justify their departure from God, they
must not be entertained for one moment --- Our whole
life and conversation should proclaim " whose we are, or whom
we serve." We should be " shining as lights in the world ;"
and be as " epistles of Christ, known and read of all men."]
Connected with our duty to Christ as his follow
ers, is,
II. Our duty as members of his mystical body
b Some copies read fXiricoc instead of Tr/orEwe ; but they both
amount to the same, hope being the offspring of faith.
c Rom. x. 10. d Ps. xlv. 10, 11. e Luke xiv. 26, 27.
f Acts iv. 19, 20. e Dan. iv. 18. and vi. 10.
2312.1 STEADFASTNESS IN GOD*S SERVICE. 339
We are " not to put our light under a bushel or a
bed." When once we become united to Christ by
faith, we become members of the body, of which he
is the Head. To that body we from henceforth have
duties, even as the members of our corporeal frame
have to the body of which they constitute a part.
With that body we are to unite, both in its public and
social meetings, and not by withdrawing ourselves
from it, to shew an indifference to its welfare. Some
there were, even in the Apostle s days, who, through
cowardice or worldly-mindedness, forsook the assem
blies of the Church : and some there are who do so
at the present day. But whatever vain excuses they
may offer for their conduct, they grossly neglect
their duty, which is, to edify, as far as they are able,
every member of Christ s mystical body. This all
are bound to do,
1. In a way of mutual inspection
[We should " consider one another :" we should notice
each other s wants and weaknesses, defects and failings, in
order to guard each other against the very beginnings of de
clension in the divine life, and to stimulate one another to
exertion in the cause of truth and love. We should mark
also one another s abilities and opportunities for serving God,
in order that the energies of all may be employed to the best
effect. The members of our natural body, if attempting to
execute offices for which they are not fitted, can effect little ;
but, when exerting themselves in their appropriate sphere,
they all contribute to the general good. Thus should all the
members of the Church seek out for themselves, and assign
to each other, such offices as they are best qualified to per
form ; that, each labouring in his proper vocation, (" he that
ministereth, for instance, or teacheth, or exhorteth, or giveth,
or ruleth," in the due discharge of their respective duties 1 ,)
the whole body may be edified, and God s name be glorified.]
2. In a way of mutual excitation
[Love, both in its feelings and actings, is apt to languish,
if it be not watched, and cherished, and quickened to activity,
from time to time. " This gift of God that is in us, needs to
be stirred up," and fanned to a flame, by mutual exhortations.
Hence we are told to " provoke one another unto love and to
good works." No member of the body should be idle : there
h Rom. xii. 7, 8.
340 HEBREWS, X. 2325. [2312.
are some good works which all may perform : and all should
be penetrated with a desire to do what they can. It is by the
unwearied exertion of all their powers that the designs of God
are to be accomplished, both in the Church and in the world.
But, as all are apt to be remiss, all should exhort and animate
one another, and, " so much the more as we see the day ap
proaching." The final destruction of Jerusalem was very near
at hand when this epistle was written : and that period would
be most afflictive to the Church who fled to the mountains, as
well as to those who abode in the city : and therefore they all
needed to prepare for that trial, and to labour with redoubled
zeal for the Lord, whilst an opportunity of serving him was
afforded them. And to us also, there is a day of trial near
at hand, even the day of death, and of our appearing before
God in judgment. Then all our opportunities of serving and
honouring God will be terminated for ever. O how diligent
then should we be in redeeming the present time, and in
labouring whilst it is day ; seeing that the night, when no man
can work, is so near at hand ! To impress these thoughts on
each other s minds, and to stimulate one another to activity
in the consideration of them, is our bounden duty : and what
ever we may imagine about serving God acceptably in secret,
whilst we neglect these public and social duties, we shall find
ourselves awfully mistaken, when God shall call us to account
for " hiding our talent in a napkin."]
Such being our duties to Christ and his Church,
let us notice,
III. Our encouragement to perform both the one
and the other-
God is faithful to his promises
[Great, " exceeding great and precious are the promises"
which he has given us in his word ; promises suited to every
state in which every member can be placed. In the covenant
of grace they are all contained, even in that covenant of which
Christ is the Mediator and Surety: and "in Christ they are
all yea and amen, to the glory of our covenant-God and
Father 1 ." Not one of them shall ever fail of accomplishment:
for " God is not a man, that he should lie, or the son of man,
that he should repent." Indeed " he has confirmed his pro
mises with an oath, that, by two immutable things in which it
is impossible for God to lie, we may have strong consolation."
The experience of all ages attests this blessed truth, that God
is faithful to his promises. Joshua s appeal to all Israel, at the
1 1 Cor. i. 20.
2312.] STEADFASTNESS IN GOD S SERVICE. 341
close of his long-protracted life and warfare, may be made also
to every child of Abraham ; " Ye know in all your hearts and
in all your souls, that not one thing hath failed of all the good
things which the Lord your God spake concerning you; all
are come to pass unto you; and not one thing hath failed
thereof*."]
This consideration may well animate us to the
performance of all our duties
[If no promises had been given us, we might well have
been discouraged: for who could " engage in such an unequal
warfare at his own charges ?" In like manner, if the promises
had been less extensive, or less free, we might well despond ;
because we could have never merited the performance of them,
nor ever have supplied what might be lacking in them. More
over, if there had been any room to question God s fidelity,
we should still have been equally far from any solid comfort.
But when we find the promises so perfectly free, that all are
at liberty to lay hold upon them ; and so full, that they extend
to every possible want ; and so sure, that sooner shall heaven
and earth pass away, than one jot or tittle of them shall fail ;
do we not feel encouraged to embrace them, and to rely upon
them, and to plead them, and to go forth in the strength of
them to serve our God? Is not this one word, " My grace is
sufficient for thee," a full warrant for undertaking any service,
or for meeting any trial, to which God may call vis ? May
we not boldly say, " I can do all things through Christ who
strengthened me ? "
Here then is our encouragement to perform our duties to
Christ and his Church. Whatever we may have to encounter
for Christ s sake, we may, in reliance upon his word, " hold
fast our profession ;" and whatever exertion may be necessary
for filling up our respective offices as members of his body, we
may labour and not faint; assured that, if we be "steadfast,
and unmoveable, and always abounding in the work of the
Lord, our labour shall not be in vain in the Lord 1 ."]
WHAT THEN SHALL I SAY MORE ? Is God faithful to
his engagements ? Then,
1. Be ye faithful to yours
[If you have given up yourselves to him as his purchased
possession, then have ye bound yourselves to " glorify him with
your bodies and your spirits which are his." Remember then
the vows that are upon you ; those which were made for you
in your baptism; those which you took upon yourselves at
k Josh, xxiii. M. 1 Cor. xv. ">S.
342 HEBREWS, X. 2325. [2312.
your confirmation ; and those which you have renewed at the
table of the Lord. Labour diligently to perform them all ;
and not only to perform your own promises, but to stir up
others to the performance of theirs also. Do not think to say,
" Am I my brother s keeper ? " for you have a duty to all the
members of Christ s mystical body ; and you are as much
bound to perform that, as to perform any other whatever.
Address yourselves then to the work of the Lord ; and " what
ever your hand findeth to do, do it with all your might." If
you meet with difficulties and trials, be not discouraged, but go
on boldly in the name and strength of the Lord. Draw not
back on any account: for, "if any man draw back, God will
have no pleasure in him." " He only who endureth to the
end shall be saved." " Look to yourselves then, that ye lose
not the things which ye have wrought, but that ye receive a
full reward" 1 ." " Be faithful unto death; and God will give
you a crown of life."]
2. Live by faith upon the promises
[It is " by the promises that ye have already been made
partakers of a divine nature" ;" and " by them must ye cleanse
yourselves from all filthiness both of flesh and spirit, and perfect
holiness in the fear of God ." Lay hold then on the promises:
search them out with care : plead them before God with
earnestness : and expect the accomplishment of them with
confident assurance. This is the great secret of living unto
God. This will keep up a continual intercourse between God
and the soul. This will bring down Omnipotence to your aid.
This will make every trial light, and every duty easy. This will
enable you to defy all your enemies, and to challenge them
all, whether individually or collectively, " Who shall separate
me from the love of Christ p ?" This will render you blessings
to others, as well as blessed in your own souls : for those who
behold your light, will " thank God, and take courage," and
be emboldened to serve God with increased alacrity themselves.
Thus too you will be prepared for " the day that is approach
ing :" for whilst the idle and unprofitable servant will be " cast
into outer darkness, where is weeping and wailing and gnash
ing of teeth," the active and faithful servant will receive the
plaudits of his Divine Master, and will " enter into the joy of
his Lord."]
m 2 John, ver. 8 "2 Pet. i. 4.
2 Cor. vii. 1. P Rom. viii. 35 39.
2313.] THE EVIL AND DANGER OF APOSTASY. 343
MMCCCXIII.
THE EVIL AND DANGER OF APOSTASY.
Heb. x. 26 31. If we sin wilfully after that we have received
the knowledge of the truth, there remaineth no more sacrifice
for sins, but a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversaries. He
that despised Moses law died without mercy under two or
three witnesses : of how much sorer punishment, suppose ye,
shall he be thought worthy, who hath trodden under foot the
Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and hath done
despite unto the Spirit of grace ? For we know him that hath
said, Vengeance belongeth unto me; I will recompense, saith
the Lord. And again, The Lord shall judge his people. It
is a fearful thing to fall into the hands of the living God.
WE cannot be too strongly on our guard against
attaching ourselves to human systems in religion.
The partisans of human systems take a partial view
of the Scriptures, leaning invariably to those pas
sages which appear to sanction their favourite dogmas,
and excluding all mention of those which have a con
trary aspect. They all take it for granted, that the
things which they know not how to reconcile, are
contrary to, and inconsistent with, each other. But
as in a machine wheels may move in opposite direc
tions, and yet so harmonize as to subserve one com
mon end, so, in the word of God, truths, which have
an opposite aspect, may be perfectly reconcileable to
each other, and equally conducive to the accomplish
ment of the Divine purposes. The Apostle Paul
insisted, as strongly as any one could do, on the
doctrines of grace, shewing that all was ordered by
God according to the counsel of his own will : yet
no Apostle spoke more strongly than he on the dan
ger of apostasy ; or taught more forcibly the neces
sity of continual watchfulness on our part in order to
the attainment of those blessings which God had
from all eternity prepared for us. It is on this subject
that he is speaking in the passage before us ; wherein
he cautions the Hebrew converts against apostasy,
344 HEBREWS, X. 2031. [2313.
bidding them to hold fast the profession of their faith
without wavering ; and warning them,, that, if they
turned back from God, it would be to their everlast
ing perdition.
In the words which I have just read, he sets forth,
I. The evil of apostasy
It is not of all sin, or even of all wilful sin, that he
speaks : for, if there were no pardon for wilful sin
after baptism, or after we have embraced the Gospel,
who could hope ever to attain salvation, since there is
not a man in the universe who has not, on some one
occasion at least, knowingly and wilfully done what
he ought not, or left undone what he ought to have
done. The sin spoken of in the text, is, a total and
wilful apostasy from the Gospel of Christ. This
appears from the whole context, both from that
which precedes, and that which follows. In the pre
ceding context he bids them to " hold fast the pro
fession of their faith without wavering;" and then
he adds, "/or, if we sin wilfully ;" that is, by re
nouncing our holy profession, we reduce ourselves
to the most awful condition that can be imagined ;
seeing that, having put away all affiance in the sacri
fice of Christ, there remains no other sacrifice for
our sins. In the following context the sin is opened
at large under three separate heads, which, whilst
they mark distinctly the nature of the sin which is
intended, display the evil of it in most tremendous
colours.
Let us consider each of them in its order
[Apostasy, he tells us, is a " treading under foot the Son
of God." The Son of God, the Lord Jesus Christ, came
down from heaven to seek and to save them that were lost.
We, when we are baptized in his name, or make a profession
of faith in him, acknowledge him before all to be the Saviour
of the world. All other lords we then renounce ; and all other
grounds of hope before God ; and in effect we say with Peter,
" Lord, to whom shall we go? thou hast the words of eternal
life : and we believe and are sure that thou art that Christ, the
Son of the living God a ." But when we renounce our faith in
a John vi. 68, 69.
2313.] THE EVIL AND DANGER OF APOSTASY. 345
him, we, as far as in us lies, cast him down from his throne,
and trample him under our feet; declaring, that he is un
worthy of the honour which we had erroneously put upon him,
and that we will " no longer have him to reign over us :" yea,
we even " crucify him afresh, and put him to an open shame V
Next, it is a " counting of the blood of the covenant an
unholy thing." The Mosaic covenant was ratified with blood ;
and with that blood both the tabernacle with all its vessels,
and the people who worshipped before it, were sanctified, and
set apart as holy to the Lord c . The covenant of grace is ratified
with the blood of our Lord Jesus Christ ; and, when we " come
to the knowledge of the truth," we also are sanctified with it,
and set apart to the service of our God. We profess to con
sider that blood as the one procuring cause of all that we
either have or hope for : and we look for all the blessings of the
covenant solely through the merit of his blood as shed for us,
and as sprinkled on us. But, when we cast off our profession,
we declare before all, that we consider the blood of Christ as
having no virtue at all as an atonement for sin, and as being,
in fact, of no more efficacy than the blood of bulls and goats,
or even of a malefactor, justly put to death.
Further, it is a doing of " despite unto the Spirit of grace."
The Holy Spirit, both before and after the death of Jesus, bare
witness to him by signs and wonders innumerable : and, when
we are brought to the knowledge of the truth, it is by that
same blessed Spirit illuminating our minds, and sealing the
truth with power upon our souls. But, when we renounce
the truth we have received, we insult that Divine Agent, as
having borne witness to a falsehood : and we ascribe all his
miracles either to Satanic agency, or to some mysterious im
posture. We even laugh also at the impressions which he has
made upon our minds, and deride all his merciful suggestions
as fanaticism and delusion.]
In this view of apostasy, say, if it be not a most
tremendous evil ?
[Those who are guilty of it, speak of it only as a change
of sentiment resulting from conviction ; and thus they take
credit to themselves as having grown in wisdom, and been
faithful to their convictions. But God seeth not as man
seeth. God beholds all the evils of the heart which have been
accessary to this change; and all the injury that results from
it, both to his honour, and to the world at large. He sees the
pride of heart which will not receive the truth upon his testi
mony. He sees the love of the world which operates to draw
the heart from him ; yea, and the enmity of the heart against
" Heb. vi. G. c Heb. ix. 1821.
o46 HEBREWS, X. 2631. [2313.
him, which will not submit, either to be saved or governed in
so mysterious a way. In other sins he beholds only a re
sistance to his authority; but in this, a contempt of all the
wonders of his wisdom and love. A person who has never
received the knowledge of the truth, cannot commit this sin,
or any sin of equal malignity. It is the resisting of light that
has been imparted, and the acting contrary to it to such an
extent as to call it darkness ; this it is which makes the guilt
so great, that, humanly speaking, it can never be forgiven.
Were it indeed repented of, and were mercy sought through
the blood of Jesus, even this sin, great as it is, might be for
given : but the commission of it implies such desperate wicked
ness and obduracy, that it never can, without a miracle of
mercy, be repented of d .]
Hence then may be seen,
II. The danger of it
This is declared,
1. From the very nature of the sin itself
[Consider what the sin is : it is a discarding of the only
remedy which God has provided for the necessities of fallen
man. Under the Mosaic dispensation, God revealed himself
to the Hebrews as the only true God ; and entered into cove
nant with them to be their God, if they would serve him in
sincerity and truth. But, if any one made void that law 6 ,
and departed from him to worship other gods, he appointed,
that, upon the fact being proved by two or three witnesses,
the offender should be stoned to death f ; and it was expressly
forbidden to any person to conceal the crime: if it should
have been committed by a man s dearest friend or relative, he
must reveal it to the constituted authorities, and take the lead
in executing sentence on the offender g . In this law the
Hebrews had acquiesced as holy, and just, and good. (Here
let me suggest, by the way, that the illustration here brought
by the Apostle farther shews, what the sin was of which he
spake ; namely, that it was not every wilful sin, but a wilful
renunciation of the Gospel of Christ.) Now, says the Apostle,
if so severe a sentence was executed, without any mercy, on
the contemner of the Mosaic covenant, and the judges them
selves declared the offender to be "worthy of it h ," " of how
much sorer punishment, suppose ye, shall he be thought
worthy, who has renounced the Christian covenant ; since he
has trodden under-foot the Son of God, &c. ?" Here he
appeals to them, and makes them judges in their own cause.
d Heb. vi. 46. e afcn/o-ac, ver. 28. f Deut. xvii. 2 7.
Deut. xiii. 6 9. h Deut. xvii. (j.
2313. J THE EVIL AND DANGER OF APOSTASY. 347
And to you also do I appeal. If they who renounced that
legal covenant, the provisions of which were chiefly of a
temporal nature, and the engagements of it ratified only with
the blood of beasts, were counted worthy of such a tremendous
punishment as death ; of how much sorer punishment must
he be worthy, who renounces the covenant of grace, in which
all the blessings of grace and glory are made over to us, and
which has been ratified and confirmed with the blood of God s
only dear Son? I consent that you shall be judges in your
own cause, and the arbiters of your own fate. They who
renounced the law were guilty of most egregious folly and
ingratitude : but their impiety was not to be compared with
yours : for whilst, as renouncing the only means of salvation,
you resemble them, your impiety is greater than theirs, in
proportion as the covenant which you despise is more glorious
than theirs, and the mercies which you reject have been pur
chased for you at a dearer rate.
Know then, that to such persons " there remains no more
sacrifice for sins." Under the law, the sacrifices were repeated
from year to year ; but not so under the Gospel : Christ will
never die for your sins again ; nor will any other offering be
made in his stead : and therefore, having renounced him,
" nothing remains for you but a certain fearful looking-for of
judgment," whilst you continue here ; and " of fiery indig
nation," when you go hence, " that shall devour all the
adversaries" of God and his Christ. Even here, I say, the
punishment of such persons is awful : for, to say the least,
they are in a state of uncertainty what shall be their fate in
the eternal world ; and they have frequently in their minds
and consciences such an anticipation of their doom, as appals
their souls, and terrifies their spirits, and forms a very hell
within them: and the moment they go hence, the wrath of an
incensed God comes upon them to the uttermost.]
2. From the fixed determination of God to punish
it
[God has said, " Vengeance belongeth unto me ; and I
will recompense ." And again, " The Lord shall judge his
people V Now if he, as the moral Governor of the universe,
has determined to execute justice, as well as to shew mercy;
and if the administering of justice be no less necessary to his
own glory than the dispensing of mercy, what have the con-
temners of his Gospel to expect? He has said, he will thus
display his righteousness at the last day : and " we know him
who has said it :" we know that he is almighty, and therefore
able to inflict punishment; and we know he is true, and
Deut. xxxii. 3">. k Dent, xxxii. 36.
348 HEBREWS, X. 2631. [2313.
therefore will fulfil his word. It is in vain to think that he will
change : for " he is not a man, that he should lie ; or the son
of man, that he should repent." Seeing then that he will
take the matter into his own hands, judge ye, whether it be
not " a fearful thing to fall into the hands of the living God."
Were it only a mortal man that was incensed, and you had no
way of escape from him, it were a terrible state for you to be
in: but what must it be to be exposed to the wrath of the
living God, who, whilst he ever lives to execute vengeance,
will preserve you in existence, that you may eternally endure
it? Think of enduring " the wrath of the Lamb" which will
be so much the more terrible, in proportion as his mercy in
submitting to be slain for you has been slighted and despised.]
" Suffer ye then, brethren, a word of EXHORTA
TION "-
1. Watch and pray against every wilful sin
[" Keep thy servant from presumptuous sin," said David 5
" then shall I be innocent from the great transgression 1 ."
Now, though it is true that every wilful sin, or every pre
sumptuous sin, does not involve us in all the guilt of apostasy,
yet it leads to apostasy as its natural end and issue ; because it
hardens the heart, and sears the conscience, and grieves the
Holy Spirit, and provokes God to leave us to ourselves : and,
if once God say of us, " They are joined to idols; let them
alone m ;" our doom is sealed, and our perdition sure. Let me
then affectionately entreat you to guard against every wilful
sin, whether of commission or omission. A man does not
become an apostate all at once : he first indulges some secret
lust, some filthiness either of the flesh or spirit. Then he
declines into formality in his secret walk with God : then his
besetting sin gets an ascendant over him : then he becomes
indifferent to public ordinances; and so, from opposing the
Gospel in his heart and life, he comes to abandon it even in
profession, and to relapse into avowed infidelity, and a con
tempt of all true religion". The misery which such persons
frequently endure in this life, is sufficient to make us dread
such an event as this But that which the apostate
soul shall endure in the eternal world, surpasses all conception.
It would have been better for such an one never to have
known the way of righteousness, than, having known it, to
desert it, and make shipwreck of his faith .]
2. Bear in mind your obligations to Christ and to
his Holy Spirit
1 Ps. xix. 13. m Hos. iv. 17.
n Ecclus. xix. 1. 2 Pet. ii. 20, 21.
2314.] THE BENEFIT OF PAST EXPERIENCE. 349
[Why did the Lord Jesus Christ die under the load of all
your guilt? Was it that you might continue in your sins?
Why did the Holy Spirit undertake to renew and
sanctify your souls ; and why has he begun a work of grace
in your hearts? Was it that you might " return again with
the dog to his vomit, and the sow that was washed to a
wallowing in the mire?" Let then the Lord Jesus Christ
behold in you the fruits of his love and let the Holy
Spirit rejoice in beholding in you the efficacy of his grace
- Then it will be no formidable thing to " fall into the
hands of the living God :" on the contrary, you may then with
joyful hope look forward to the time of your departure, and,
after the example of that Saviour in whom you have believed,
you may say in your dying hour, " Father, into thy hands I
commend my spirit."]
MMCCCXIV.
THE BENEFIT OF PAST EXPERI ENCE.
Heb. x. 32. Call to remembrance (he former days,
TO take a retrospect of our past lives, is the duty
of every child of man. Without a frequent revision
of the past, no man can repent, no man believe, no
man be saved. We must be sensible of our guilt
and helplessness, before we can ever come aright to
Christ for mercy and grace ; and such a conscious
ness of our need of him can proceed from nothing
but self-knowledge, the fruit of much self-examina
tion and of a diligent inquiry into our own state.
But it is not in this general view that we are now to
consider the subject before us. The words were
addressed to those who " had been illuminated " with
Divine truth, and had " endured a great fight of
afflictions " in the service of their Divine Master. It
is to such therefore that we propose chiefly, if not
exclusively, to limit our attention, whilst we notice
the exhortation,
I. As given to the Jewish converts
They were subjected to cruel persecutions through
out the world : and they were in danger of yielding
to intimidation, and of making shipwreck of their faith.
HEBREWS, X. 32. [2314.
To fortify their minds and encourage their hearts, he
bids them " call to remembrance the former days."
These days deserved remembrance
[They had been days of heavy trial to all who had em
braced the Christian faith. Every convert was an object of
hatred and contempt both to Jews and Gentiles. No re
proaches were too bitter to cast upon the followers of Christ,
no injuries too heavy to inflict upon them. Their persons
were assaulted, their property destroyed their lives menaced,
and in many instances sacrificed to royal edictSj to popular
fury, or to legal form. The community of interest which all
felt in the welfare of the whole body, greatly augmented the
sufferings of every individual. Wherever one member suffered,
all the members suffered with it.
Yet in the midst of all these afflictions, the believing Jews,
as a body, had maintained their steadfastness, and held fast
their profession. They had not only submitted to the loss of
all things for the sake of Christ, but " had taken joyfully the
spoiling of their goods ;" " rejoicing that they were counted
worthy to suffer for the Redeemer s sake."
To this measure of firmness they had attained by keeping
their eye steadily fixed upon the heavenly state, where their
portion was, and where an infinitely " better and more enduring
substance" was treasured up for them. They had no doubt but
their trials would be richly recompensed in the eternal world ;
and therefore they made light of all that they possessed below ;
" reckoning that the sufferings of this present time were not
worthy to be compared with the glory that should be revealed
in them a ."
Such were their former days, immediately after the light of
divine truth had shone into their hearts ; and]
The recollection of them would be of singular
utility to them at this time
[From a review of their past experience, they would see,
that, though the difficulties which they now had to sustain, or
which they were daily expecting to encounter, were formidable,
they were not new, nor insupportable, nor unprofitable. They
were not new ; since they were no other than what had come
upon them from the beginning: and consequently were not to
be regarded as "strange" and unlocked for b : nor were they
insupportable ; for every convert had already borne them for a
long period ; and consequently might, with the help of divine
grace, support them still: nor were they unprofitable; since
the effect of them had been to drive the sufferers to prayer,
* Rom. viii. 18. b 1 Pet. iv. 12.
2314.] THE BENEFIT OF PAST EXPERIENCE. 351
and to bring down into their souls an increase both of grace
and peace. In a word, the tribulations which they had already
endured, " had wrought patience, and experience, and hope ;"
and therefore, instead of trembling at the prospect of future
trials, it became every believer to hold fast the profession of his
faith, and, together with that, the rejoicing of his hope firm
unto the end."]
What we have spoken sufficiently shews the scope
of the Apostle s advice as given to the Hebrews to
whom he wrote ; and having ascertained that, we are
prepared to consider it,
II. As applicable to ourselves
That there are many amongst ourselves, who,
through the tender mercy of our God, " have been
illuminated" with divine truth, we firmly believe:
and to a certain extent the same consequences have
followed, and do still follow, a profession of the
Gospel in these latter times, as in the days of old.
To all of you then who have been illuminated, we
would offer the same advice as the Apostle did to
the Hebrew converts, persuaded that it will be pro
fitable,
1. For our humiliation
[" Call to remembrance the former days," when first ye
received the knowledge of the truth, and see whether there was
not much in your experience then which may justly operate for
your humiliation now. You then saw and bewailed your lost
estate both by nature and practice, and gladly fled for refuge
to the Lord Jesus Christ, as to the hope set before you in the
Gospel. Having obtained a view of him as your Redeemer
and your all-prevailing Intercessor, you rejoiced in him with
joy unspeakable, so that you seemed to be come as it were into
a new world. Then the cares and pleasures of this life ap
peared to you as empty vanities, that were scarcely worth a
thought : and then, whatever you were called to suffer, whether
of loss or shame, for Christ s sake, appeared to you rather a
ground of joy than of sorrow, insomuch that " you took joy
fully" the injuries that were inflicted on you, and rejoiced that
you were counted worthy to sustain them for Jesus sake.
Nothing intimidated you ; nothing was suffered to retard your
progress. With the world under your feet, and heaven in your
eye, you went on cheerfully, and made your profiting daily to"
appear.
352 HEBREWS, X. 32. [2314.
But now perhaps your love has grown cold ; your delight in
the word of God and prayer has abated ; your exertions in the
pursuit of heavenly things have languished ; and the power of
divine grace upon your souls has visibly declined. Now pru
dence has not merely regulated (for that it ought to do) your
zeal, but has greatly abated, if not altogether superseded, it.
Now the cares of this life have regained an ascendant over
you : the frowns of the world, which once were disregarded,
are become formidable in your eyes ; and the fear of suffering
loss in your worldly interests damps all your ardour. Now,
instead of being altogether crucified to the world, and living
only unto God, as in former days, you can scarcely be distin
guished, except by an outward profession, from those who were
never yet irradiated by the light of Gospel truth. Is this an
uncommon case? Would to God it were ! But what we see in
the Church of Ephesus of old is yet visible, wherever the
Gospel has been long preached. Of them the Lord Jesus
says, " Thou has borne, and hast had patience, and for my
name s sake hast laboured, and hast not fainted. Nevertheless
I have somewhat against thee, because thou hast left thy first
love." " Remember therefore from whence thou art fallen ; and
repent, and do the first works ." So then say I to you : " Call
to remembrance the former days :" remember what you once
were, and what your former works : and let the view of your
declension fill you with shame and sorrow and contrition. Be
afraid and tremble, lest the Lord withdraw from you the light
with which you have been illumined ; and beg of him to return
in mercy to your souls, and to " strengthen in you the things
which remain, and are ready to die d ."]
2. For your encouragement
[It may be that either outwardly from men, or inwardly
from Satan, you are strongly tempted at this time, and need to
have a word of consolation and encouragement spoken to your
souls. If this be the case, " Call to remembrance the former
days." Trials have not for the first time come upon you now :
you have in a greater or less degree experienced them from the
time that ye were first illuminated. Who is it then that
strengthened you to bear them at that time? Is he not still
as able and as willing to help you as ever? Is not the grace
of Christ as sufficient for you now as in former days ? And does
he not deserve as much at your hands now as he did formerly?
If you rejoiced in doing and suffering for him years ago, is there
not the same reason that you should do so now ? If there was
" a need that you should be in heaviness through manifold
temptations" formerly 6 , may there not be the same occasion
c Rev. ii. 35. Rev. iii. 2. * 1 Pet. i. 6.
2314.J THE BENEFIT OF PAST EXPERIENCE. 353
still? and if the " trial of your faith was precious to you here
tofore, yea more precious than gold, because you knew it would
be found to your praise and honour and glory, as well as to the
praise and honour and glory of your Lord, at his appearing ,"
should it not be alike precious now ? If too an assured pro
spect of" a better and an enduring substance in heaven" once
made all earthly things appear to you so light, that you could
take joyfully the loss of all of them in the prospect of it, is it
not of equal value now? or do you think that, when you shall
have obtained the enjoyment of it, you will regret the sacrifices
which you made with a view to it?" Then I say, " Continue
to walk by the rule whereto ye have attained*;" and " look to
yourselves that ye lose not the things which ye have wrought,
but that ye receive a full reward 1 . ]
Let me improve the subject in a more particular
ADDRESS
1. To those who have never yet been illuminated
by the Gospel of Christ
[How painful should the review of former days be to you !
O ! the seasons you have lost ! the mercies you have abused !
the guilt you have contracted ! How differently have your
lives been spent from what they would have been if you had
been Christians indeed! You would have been fleeing from
the wrath to come, and would have so made your light shine
before men, as to "condemn the world" around you, even as
Noah did when he built the ark : and you would have found
in Christ such peace as passeth understanding, and such joy as
should have infinitely overbalanced all that you could ever do
or suffer for him. But of persecution for righteousness sake
you know nothing ; and still less of that high attainment of
glorying in tribulation for the sake of Christ. Look back then
to the days that are past, and be confounded before God be
cause of your impiety : and pray that " the eyes of your under
standing may be enlightened," and that you may yet be
" brought out of darkness into the marvellous light of his
Gospel." Be thankful to God that the light yet shines around
you : and, " while ye have the light, be careful to walk in the
light ;" and " give glory to the Lord your God before he
cause darkness, and before your feet stumble upon the dark
mountains, and, while ye look for light, he turn it into the
shadow of death, and make it gross darkness. But, if ye will
not hear this admonition, my soul shall weep in secret places
for your pride ; and mine eye shall weep sore and run down
day and night," because of the awful judgments that await
you 1 .]
1 Pet. i. 7. * Phil. iii. 16.
h 2 John, ver. 8. Jer. xiii. 16, 17.
VOL. XIX. A A
354 HEBREWS, X. 32. [2314.
2. To those who, though illuminated by the Gospel,
are not walking in the enjoyment of the Divine pre
sence
[This may arise from temptation and spiritual bondage, or
from sloth and carnality, and worldly-mindedness. If it have
arisen from the former, God forbid that I should " break the
bruised reed, or quench the smoking flax:" let me rather
" hold up the hands that hang down, and strengthen the feeble
knees, and encourage the fearful heart." Well I know that
the soul of a righteous man may be bowed down with spiritual
distress, and be so sore troubled under the hidings of God s
face, as to be deaf to the voice of consolation. Such was the
state of David at one time k ; and the remedy to which he be
took himself was precisely that which is recommended in my
text. " I considered," says he, " the days of old, the years
of ancient times. / call to remembrance my song in the night } ."
Then comparing his present painful experience with that which
he had formerly enjoyed, he acknowledges, that all his present
doubts and fears were the result of " his own infirmity." And
then, to prevent the return of any such distressing apprehen
sions, he adds, " I will remember the works of the Lord ;
surely I will remember thy wonders of old m ." Thus then
do ye : call to remembrance the experience of former saints,
and your own also at more favoured seasons : and then bear in
mind that, though you change, God is the same, and that
" with him is no variableness, neither shadow of turning."
But if, as in too many instances is the case, your darkness
arise from a relaxation of your diligence, and an indulgence of
worldly or carnal affections, I must " change my voice, for I
stand in doubt of you;" and would have you also stand in
doubt of yourselves, till it be clear that " Christ is formed in
you" of a truth. If you are drawing back from God in secret,
beware lest he leave you to yourselves to " go back to ever
lasting perdition." To " have run well for a season," will be
of little avail, if you do not press forward in your heavenly
course. The threatening denounced against backsliding Ephesus
lies in full force against you ; and you will do well to take heed
to it. " I will come unto thee quickly," says Christ, " and
will remove thy candlestick, except thou repent." Oh, return
from all your backslidings with penitential sorrow and a lively
faith; so shall your backslidings be healed ; and " so iniquity
shall not be your ruin !"]
3. To those who are walking steadfastly in their
Christian course
k Ps. Ixxvii. 2 4. ! Ps. Ixxvii. 5 10. m Ps. Ixxvii. 11.
2315.] PATIENT FORTITUDE REQUIRED. 355
[Are you under trials ? Every day brings you nearer to
the termination of them: and your Lord and Saviour is just
ready to set the crown of victory upon your head, and to put
you into full possession of that better and enduring substance
that awaits you. Look up to heaven and see the myriads that
are now around the throne. " Whence came they ? They all
came out of great tribulation, and washed their robes white in
the blood of the Lamb. Therefore are they before the throne
of God n ." And therefore shall you soon join their company,
and unite with them in songs of praise to God and to the Lamb
for ever. Only " be faithful unto death, and God will give
you a crown of life," according to that sure word of promise,
" To him that overcometh will I give to sit down with me upon
my throne, even as I also overcame, and am set down with my
Father upon his throne." " He is faithful who hath promised,
who also will do it" in its appointed time.]
n Rev. vii. 14, 15.
MMCCCXV.
PATIENT FORTITUDE REQUIRED.
Heb. x. 35, 36. Cast not away therefore your confidence, u-hic/i
hath great recompence of reivard. For ye have need of
patience, that, after ye have done the ivill of God, ye might
receive the promise.
THERE have been, to the Church of Christ, sea
sons of bitter persecution, and seasons of comparative
tolerance and peace : but in whichever of these states
we be, it becomes us not to yield to dejection on the
one hand, or undue security on the other. We are
soldiers on the field of battle, and must be ready to
encounter our enemies whensoever they may advance
against us. It will be time enough to put off our
armour, when we have received our dismission from
an earthly warfare, and are crowned with laurels in
the realms of bliss. There had been to the Hebrew
Christians seasons of severe trial, which the Apostle
called to their remembrance : and it is probable, that
when this epistle was written to them they enjoyed
somewhat of tranquillity : but he bade them not to
cast away their confidence : since they would still
A A 2
356 HEBREWS, X. 35,36. [2315.
have need of it, as long as they should continue in
the body.
In this apostolic injunction we see,
I. What state of mind befits the Christian
The "confidence" here spoken of is a holy bold
ness in confessing Christ
[This is essential to the Christian character. Not even
faith itself will avail for our salvation, where this is wanting :
" With the heart, man believeth unto righteousness ; but, with
the mouth, confession is made unto salvation 3 ." " If we are
ashamed of Christ, and deny him, he will be ashamed of us,
and deny us b ."
This holy fortitude we should maintain, under all circum
stances. Never, for a moment, should we " cast it away." If
trials increase, we need it the more : if they abate, or even
cease, we still need this divine quality ; because we know not
how soon it may be called for, or to what an extent it may be
required.]
And it will bring its own reward along with it
[It will keep us from all that disquietude and distraction
which the menaces of the world might occasion in an unstable
mind. It will induce a consistency of conduct, under all cir
cumstances ; and will bring into the soul, stability and peace.
It will be to him who exercises it an unquestionable evidence
of his own sincerity ; and will doubtless be honoured with
peculiar manifestations of the Divine favour. If more than
ordinary supports are called for by reason of the augmented
troubles that assault us, they shall be vouchsafed to us ; even
as they were to the Hebrew Youths in the furnace, when the
Son of God himself condescended visibly to appear in their
behalf.]
To every Christian is this requisite, because of,
II. The occasion he will have for it
Different as may be the path of different persons
in some respects, in their great outline they are all
the same. In their progress, all these different steps
may be clearly and distinctly seen :
1. Duty-
[Every Christian " does the will of God." To believe
in Christ, to receive every thing from Christ in the exercise
of faith and prayer, and to give himself up to God without
a Rom. x. 10. b Matt. x. 32, 33.
2315.] PATIENT FORTITUTE REQUIRED. 357
reserve ; this is the one habit of his mind, and the one labour
of his life. From day to day he does not his own will, or the
will of an ungodly world ; but the will of God, as it is revealed
in his blessed word.]
2. Suffering-
[This will always more or less attend a faithful discharge
of our duty to God. There will now, as formerly, be seasons
of comparative peace : but it is not possible for unregenerate
men to love the light, whether it be set before them in the
word, or be exhibited before them in the conduct of God s
faithful servants. " The servant cannot be greater than his
Lord :" if they called the Master of the house Beelzebub, those
of his household must assuredly expect some opprobrious
designation at the least. And though, in comparison of im
prisonment and death, this may be regarded as a light matter ;
yet is it not light, when we consider, that the names with which
the godly are designated, are a signal for the world to load
them with every species of obloquy and contempt.]
3. Patience
[Our blessed Lord was " as a sheep led to the slaughter,"
and, in the midst of all the indignities that were offered him,
" opened not his mouth." And in this manner his faithful
followers also " possess their souls in patience." They expect
that they shall " have need of patience ;" and it is their en
deavour so to demean themselves under their trials, that " pa
tience may have its perfect work ; that so they may be perfect
and entire, wanting nothing."]
4. Glory-
[This is the object of their pursuit ; and to this they press
forward with all their might. They know, that " if they draw
back, it must be unto perdition ;" and that it is by believing
only, and maintaining their faith with steadfastness, that they
ever can be saved . They are well assured, that the means
must be used for the attainment of the end ; and that if used
aright, the end shall be attained. They are well aware, that
duty must be performed, suffering expected, patience exercised :
and in this way they have no doubt but that glory shall be
ultimately secured. " By a patient continuance in well-doing,
they seek, and will obtain, eternal life."]
APPLICATION
1. Let us be thankful for the peace that we are
privileged to enjoy
358 HEBREWS, X. 38, 39. [2316.
[These are days of extraordinary toleration and candour.
We cannot indeed say that " the offence of the cross has
ceased :" for it never can cease, as long as the ungodly con
stitute the great majority of the world. But persecution,
except in private circles, is but little known. The flames of
martyrdom are no longer kindled amongst us, as in the days
of old. Let us, then, make a due improvement of this great
mercy, for the more abundant edification of our own souls,
and for a more active advancement of Christ s kingdom in the
world d .]
2. Let us, however, stand prepared for other days
[No one can tell how soon the face of things may be
changed. If Popery were to gain an ascendant again, it would,
in all probability, bring with it all its attendant horrors. But
even in private life we may be called to make severe sacrifices,
and to suffer the loss of all our prospects upon earth. But
let us remember, that Heaven will richly repay us for all that
we may either lose or suffer : and if only we " receive at last
the promise" of eternal life, we shall never have reason to
regret the " patience" we exercised, and the " confidence" we
maintained.]
d See Acts ix. 31.
MMCCCXVI.
THE TRUE MEANS OF PERSEVERING TO THE END.
Heb. x. 38, 39. Now the just shall live by faith : but if any
man draiu back, my soul shall have no pleasure in him. But
we are not of them who draw back unto perdition ; but of
them that believe to the saving of the soul.
TRIALS are the portion of all the people of God:
times and circumstances may occasion a considerable
difference as to the measure in which individual be
lievers may be called to endure them : but to all,
without exception, it must still be said, as well as to
the Hebrews of old, " Ye have need of patience, that,
after ye have done the will of God, ye may receive
the promise." To all may the same consolation also
be administered ; namely, that our Lord and Saviour
will speedily come to the relief of his afflicted people;
and that, if only we believe in him we shall assuredly
be saved.
2316.] THE TRUE MEANS OF PERSEVERANCE. 359
The words in which the Apostle thus consoled the
Hebrews, are taken from the Prophet Habakkuk ;
who was himself comforted with this assurance, when
bewailing and deprecating the calamities which were
about to be brought upon the Jewish nation by their
Chaldean enemies*. And they are applicable to the
Church of God in all ages ; since that same almighty
Saviour, who promised to interpose in behalf of his
believing people then, still engages to be their sup
port in the time of trouble, and only requires that
they should look to him with humble and assured
confidence, that their trust in him shall not be in
vain.
To this consolatory declaration the Apostle adds
a most solemn caution, that, if any be turned back
from God by means of their trials, it will be to their
everlasting perdition.
That the warning may come more distinctly before
you, I will endeavour to shew,
I. The way to eternal life
This is the same in all ages : we must live by faith
alone : whatever our own personal character may
have been, we must look to God as " the Author and
Giver of all good ;" and on him as reconciled to us
in the Son of his love, we must rely for a supply of
all that we need either for body or for soul, for time
or for eternity.
By faith we are first introduced into the divine
life-
[From the manner in which the Apostle quotes this pro
phecy in other places, it is evident that the sense of it is more
large and comprehensive than we should of ourselves have
imagined. In the Epistles to the Romans and to the Gala-
tians, St. Paul enters fully and argumentatively upon the
subject of a sinner s justification before God; and shews, in
opposition to all the erroneous notions both of Jews and Gen
tiles, that it is not by works of any kind, whether ceremonial
or moral, but simply and entirely by faith in the Lord Jesus
Christ. In both these epistles too he not only adduces this
prophecy as confirming his doctrine, but he lays a peculiar
Hab. i. 6, 12. and ii. 24.
360 HEBREWS, X. 38, 39. [2316.
stress upon it, as establishing his doctrine beyond all con
tradiction 1 * -Know ye then, as a matter of primary
importance, that, if ever you would live before God, you must
come to him as sinners destitute of all help or hope in your
selves, and must cast yourselves entirely upon that Saviour,
" whom he has set forth to be a propitiation for sin," and
" not for your sins only, but also for the sins of the whole
world." There is no other way in which any man can come
to God c ; nor any other name but that of Jesus, whereby any
sinner in the universe can be saved d .]
By faith also we must persevere in it even to the
end
[There is no other way for our continuance in life than
that by which we are first brought into a state of spiritual
existence. As at the beginning it is said, " He that hath the
Son of God hath life ; and he that hath not the Son of God
hath not life 6 ;" so must it be said even to the end : for " all
our fresh springs are in him :" " He is the fountain of life ;
and in his light alone we can see light." Have we continually
fresh sins to be forgiven ? There is no way of being cleansed
from them but by washing continually in " the fountain which
has been once opened for sin and uncleannessV Have we on
account of our remaining corruptions continual need of fresh
supplies of grace ? There is no other source of grace but He :
" it hath pleased the Father that in HIM should ALL fulness
dwell g ," and " out of his fulness must we all receive, even grace
for grace h ." Are our trials and afflictions multiplied from
time to time ? It is in his everlasting arms that we must be
upheld, and " his grace alone that can be sufficient for us."
In a word, it is " by faith that we must stand " every moment 1 :
" by faith too we must walk k :" yea, from first to last, " we
must live altogether by faith in the Son of God, who loved us
and gave himself for us 1 ." " As we have received Christ Jesus
the Lord, so we must walk in him, rooted and built up in him,
and established in the faith as we have been taught, abounding
therein with thanksgiving" 1 ."]
But in order to maintain our steadfastness in this
way, it is necessary we should consider,
II. The danger of departing from it
On few passages of Scripture do we behold more
glaring perversions than in comments upon these
b Rom. i. 17. and Gal. iii. 11. c John xiv. 6.
d Acts iv. 12. e 1 John v. 12. f Zech. xiii. 1.
Col. i. 19. Johni. 16. 5 Rom. xi. 20.
k 2 Cor. v. 7. Gal. ii. 20. m Col. ii. G, 7.
2316.] THE TRUE MEANS OF PERSEVERANCE. 361
words. Some, in order to uphold a favourite system,
will deny that the persons here cautioned against apo
stasy are the same as are spoken of in the preceding
and following context. But I entreat you, brethren,
never so to wrest the word of God. Take the word
as little children, without inquiring what human sys
tem it appears to favour; and let it have all the force
which it evidently bears in the passage from whence
it is taken : and if you cannot reconcile different parts
of God s blessed word, leave that to him, saying,
" What I know not now, I shall know hereafter." It
is plain that every man, whatever his attainments
be, has need of this solemn warning : it is evident
beyond all contradiction, that many, after having
long professed to believe in Christ, and some also of
the most distinguished attainments in religion, have
gone back, and made shipwreck of their faith : and
Paul himself felt a need of exercising continual
\vatchfulness and self-denial, " lest, after having
preached to others, he himself should be a cast
away 11 ." Consider then, all of you, the danger of
turning back from the good way in which you are
now walking :
1. You will inexpressibly grieve and offend your
God-
[God says, " My soul shall have no pleasure in you." In
the humble and steadfast saint he has great delight ; " he
taketh pleasure in them that fear him, in them that hope in
his mercy ." But if any man leave off to behave himself
wisely, how can God take pleasure in him ? Whilst walking
steadfastly and uprightly before God, the believer complies
with all God s gracious designs, and furthers, to that extent
at least, the glory of God s name. But when he draws back
from God, he proclaims to all around him, that, in his estima
tion at least, God is not so worthy to be loved and served as
once he had thought him to be ; and that, after a full estimate
of their respective claims, the world and the flesh are deserving
of at least an equal regard with him, if not also a superior
regard. Now, I ask, can a jealous God look with complacency
on such a man ? Would even a fellow-creature, when once
admitted into the nearest relation to us, be satisfied with such
an avowal ?
n 1 Cor. ix. 27. " Ps. cxlvii. 11.
362 HEBREWS, X. 08, 39. [2316.
But the words in my text are intended to convey much more
than they express : they import that God will look upon such
a backslider as an object of his utter abhorrence. This is
more plainly declared in the book of Revelation ; where the
Lord Jesus Christ, addressing the Laodicean Church, says,
" I would thou wert cold or hot : but because thou art luke
warm, and neither cold nor hot, I will spue thee out of my
mouth P." This shews us the true light in which God views
" the backslider in heart ;" he lothes and abhors him as a base
ungrateful wretch, who has ceased to behave himself wisely,
and has " returned, like a dog to his vomit, and like a sow that
has been washed to her wallowing in the mire."]
2. You will infallibly destroy your own soul
[So says my text : they who draw back, " draw back unto
perdition." O what a fearful thought! Who can tell all that
is implied in the word " perdition?" It is remarkable, that
the day of judgment is expressly called, " the day of the
perdition of ungodly men q :" and so indeed it will prove.
Now the ungodly have the upper hand, and do what they can
to destroy the interests of the Redeemer s kingdom in the
world : but then the Judge of quick and dead will deal with
them, and recompense upon their heads all the evil that they
have done. But on none will so severe a doom be inflicted
as on those who " have forsaken the right way," and " after
having once escaped the pollutions of the world, have been
again entangled therein and overcome : with them the latter
end will be worse than the beginning 1 ."]
Yet, though the danger of falling is such as may
well excite in us a holy watchfulness, it need not
generate in us a slavish fear : since God engages to
uphold the upright in heart : and they are therefore
warranted in expecting from him all needful aid.
That we may not unnecessarily make the heart of
the righteous sad, we shall endeavour to mark,
III. When our actual progress in the way of life has
been such as will warrant a good hope of our
continuance in it to the end.
But here we must not take a high standard, since
the Apostle s confidence referred not to himself only,
but to the great mass of the believing Hebrews
throughout the world. If then it be asked, who they
P Rev. iii. 15, 16. <i 2 Pet. iii. 7.
r 2 Pet. ii. 10, 15, 20, 21.
2316.] THE TRUE MEANS OF PERSEVERANCE. 363
are who may hope to persevere in the good way ? I
answer,
1. Those who are still advancing in the face of
difficulties
[Where there is nothing to try our faith and patience, no
conclusions can be drawn respecting the principle of grace that
is within us ; but, when we are fighting against the world, and
the flesh, and the devil, and maintaining the conflict undis
mayed, we may be sure that God is with us of a truth : and
a certainty that " God hath begun a good work within us, is a
just ground of confidence, that he will carry it on, and perfect
it to the end s ." God has promised that " he will keep the
feet of his saints :" and that " the righteous shall hold on his
way, and he who hath clean hands shall wax stronger and
stronger." If then we have an evidence within ourselves, that
we are indeed endeavouring to approve ourselves to God in
a holy and consistent conduct, we need not alarm ourselves
about future trials, but may safely and confidently commit the
keeping of our souls to God, assured, that he will order every
thing for us, and that " as our day of trial is, so shall our
strength to meet it be."]
2. Those who regard the salvation of their souls
as that one object which they are determined at all
events to attain
[If a man have not thoroughly learned that lesson, that
his soul is of more value than the whole world, it matters not
what his present attainments be; he has no security whatever
against a speedy and final apostasy. But, if he be determined
in his heart, that, whatever come, he will not barter away his
soul, or suffer the salvation of it to be compromised, that man
will stand: " he has chosen the good part, which shall not be
taken away from him." The faith of such an one may be but
weak at present ; but it shall prevail at last : and because he
believes to the valuing of his soul, his faith will operate to the
saving of his soul.
Lower than this we cannot go; but thus low we must: for
it is not the measure of a man s attainments, so much as the
reality of his faith, that we are concerned to inquire after.
It is the Lord Jesus Christ alone that can carry on the work
effectually in the heart even of the most advanced Christian :
and if he see in the least and meanest of his people, that
their hearts are upright towards him, " he will carry the
lambs in his bosom," and " suffer none to pluck them out of
his hands."]
s Phil. i. (i.
364 HEBREWS, X. 38, 39. [2316.
Be persuaded now to BEAR IN MIND,
1. That there is in the mind of God an immense
difference between man and man
[Here we are all together ; and the world sees little
difference between us: but on some, God looks with pleasure
and complacency; and on others, with aversion and abhorrence.
Yes, if there be one amongst us that is poor and of a contrite
spirit, God says, " To that man will I look." And he will
look on him with unutterable delight, insomuch that his very
" soul" shall be refreshed with the sight of him. See this poor
despised creature, whom man regards as " the filth of the world
and the off-scouring of all things :" he has a beauty in God s
eyes, which makes him lovely beyond all conception : his every
word and thought are so dear to God, that he listens to it with
delight, and records it in the book of his remembrance, and
anticipates with joy the period when he shall have an oppor
tunity of testifying before the whole assembled universe his
love for him*. No bridegroom ever so rejoiced over his bride,
as he does over this creature that is bemoaning his own un-
worthiness". No monarch conceives himself so enriched by
the most splendid diadem, as God does by this acquisition to
his family x : and he contemplates with inconceivable delight
the pi ospect of securing to himself the everlasting possession
of one in whom he takes so deep an interest y .
But is it thus that he looks on all ? Alas ! alas ! we read
of many, whom the world accounts blessed, whom yet " his
soul abhors 2 ." On them indeed his eye is fixed, as well as on
others ; but " it is upon them for evil and not for good ;"
and the only complacency which he feels respecting them is,
" Ah ! I will ease me of mine adversaries : their foot shall
slide in due time:" " I will whet my sword, and will make
mine arrows drunk with their blood a ." Think not that God
is the same to all : indeed he is not : if to some he is a God
of love and mercy, to others " he is a consuming fire." Ah !
beloved, when will ye believe this ? When will ye realize this
thought ? When will ye ask, What are God s views of me ?
what are his thoughts towards me ? Could you but be per
suaded to do this, we might yet hope to see you humbled
before God, and God s soul delighting in you.]
2. That there is, and will be, a corresponding
difference between men in the eternal world
[Not only of the world at large are there millions " perish
ing for lack of knowledge," but even of the Church ; and of
t Mai. iii. 16, 17- u Isai. Ixii. 5.
* Isai. Ixii. 3. y Jer. xxxii. 40, 41.
" Ps. x. 3. a Deut. xxxii. 19, 20, 35, 4042.
2316.] THE TRUE MEANS OF PERSEVERANCE. 365
those who once appeared in a hopeful way, are multitudes
" drawing back unto perdition." How little do both the one
and the other of these imagine what awaits them at the moment
of their departure hence ! Could they conceive it, how would
they now be filled with horror ! how would their spirits sink
within them ! How earnest would they be in their inquiries,
What must I do to be saved? Verily they would no longer be
so gay, and easy, and secure, as they now are : nor, if we had a
just view of their condition, could we speak of them but with
floods of tears. Ah ! brethren, when will ye believe that such
a thing is possible ? When will ye believe that such a thing
is true ? But true it is, whether ye will believe it or not : I
pray God, ye may so believe it on the report of the Gospel, as
never to taste it by bitter experience.
But of others there are a goodly number, (O ! that God
would multiply them an hundred-fold !) who are " believing in
Christ to the saving of their souls." They are already brought
out of Egypt, and are pursuing their journey steadily through
this dreary wilderness to the promised land. They meet with
difficulties ; but they are not discouraged : they go on in the
strength of the Lord Jesus Christ : and speedily will they attain
the great end of their faith, even the everlasting salvation of
their souls. O who can estimate aright their prospects?
Happy, happy people ! How shall we attempt to describe the
blessedness that awaits you? What a heaven will burst upon
the soul at the first instant of its departure from the body !
And what inconceivable bliss will it enjoy in the immediate and
everlasting fruition of its God! But I must forbear. In at
tempting to expatiate on such a subject, I am only darkening
counsel by words without knowledge. But do ye, my beloved
brethren, have worthy thoughts of your high calling; and
labour night and day to walk worthy of it.
These things may to many appear as a cunningly-devised
fable : but know, all of you, that they are the very truth of
God ; and that, of the multitudes who are now around you,
there will soon be many weeping and wailing and gnashing
their teeth in the lake that burneth with fire and brimstone;
whilst some, who have been plucked as brands out of the
burning, will be seated upon thrones of glory, and singing
everlasting Hallelujahs to God and to the Lamb.]
3. That the one great line of distinction between
them is " faith"
[It is by "faith that the just live;" and it is by unbelief
that all others are excluded from the kingdom of heaven. Faith
is indeed a hidden principle: but it is strongly operative,
wherever it exists ; and wherever it operates aright, will
366 HEBREWS, XL 1. [2317.
assuredly be productive of all the benefits which are here
traced to it.
But, notwithstanding all that is said of this principle in the
Holy Scriptures, and the indispensable necessity of it to the
salvation of the soul, how few condemn themselves for their
want of it ! How few pray to God for it, or are even con
scious of their need of it! What greater proof can there be
of the blindness with which Satan has blinded the whole world !
Men will readily enough acknowledge their need of holiness ;
but of faith they feel no need : they think they have as much
of it as is necessary for their salvation. But, if they would
only see how totally inoperative their supposed faith is, they
would see at once that they are as destitute of real faith as
are even the beasts that perish. Dear brethren, be aware
of this : and cry mightily to God to impart unto you this
spiritual gift. It is, in all who have it, the gift of God. No
man can produce it in his own heart : it is not a mere convic
tion founded upon reasoning, but a principle infused into the
soul : and it is by that living principle alone you can ever be
brought to a state of acceptance with God in this world, and
the enjoyment of his favour in the world to come. May God
in his mercy create it in all our hearts ! and may its fruits
within us now be a pledge and earnest of its yet richer bless
ings in the realms of glory.]
MMCCCXVII.
THE NATURE OF FAITH.
Heb. xi. 1. Now faith is the substance of things hoped for, the
evidence of things not seen.
CONSIDERING how much the Scriptures speak
of faith, one is surprised that the subject of faith so
little occupies the attention of the world at large, or
even of the religious world. But the truth is, that
the nature of faith is but little known. The world at
large consider it as no more than assent upon evi
dence ; whilst the religious world confine their views
of it almost exclusively to the office of justifying the
soul before God. But faith is of a far more compre
hensive nature than even good men generally sup
pose. It extends to every thing that has been
revealed ; and is the one principle that actuates the
Christian in every part of the divine life. From not
2317.] THE NATURE OF FAITH. 367
adverting to this, the description given of faith in
our text has been frequently misunderstood. The
precise import of the passage will best appear by con
sidering the context. The Apostle is encouraging
the believing Hebrews to hold fast their profession.
He tells them that faith is the only principle that will
enable them to do this : he then proceeds to shew
them in a great variety of instances, how faith will
act, and how certainly, if duly exercised, it will pre
vail for the carrying of them forward even to the
end.
It is in this general view, and not in the light of
justifying the soul, that the Apostle calls it, " the
substance of things hoped for, and the evidence of
things not seen."
Let us then in this enlarged sense consider,
I. The nature of faith
Within its proper and legitimate scope is all that
God has revealed in his blessed word
[Faith comprehends within its grasp the past, the present,
and the future. By it, the Christian knows that the universe,
but a few thousand years ago, had no existence, and that it
was created out of nothing by the word of God. By it, he
sees every thing upheld and ordered by the hand that formed
it, and not so much as a hair of our head falling to the ground
without his special permission. By it, he foresees that all the
human race which have in successive ages passed away shall be
recalled into existence at the last day, and be judged according
to their works.
But more particularly faith views that great mysterious work,
the work of redemption. It beholds the plan formed in the
eternal councils of the Father and of the Son ; and in clue
season with gradually increasing light revealed to man. It
sees the incarnation, the death, the resurrection, and ascension
of the Lord Jesus Christ, and the sending forth of the Holy
Spirit in all his miraculous and new-creating powers, to attest
that the work was finished, and to render it effectual for the
salvation of a ruined world. This work it still beholds carrying
on in heaven by the Lord Jesus as our great High-priest within
the vail, and as the living and life-giving Head of his Church
and people. And, carrying its eye forward to future ages, it
sees the Redeemer s kingdom universally established, and
every subject of his empire seated with him upon his throne of
glory.
368 HEBREWS, XL 1. [2317.
All intermediate matters it beholds fulfilled in their season,
and is assured, that, of every thing that God has spoken, not
one jot or tittle shall ever fall to the ground.]
Of all this it brings a full conviction to the mind,
and, as far as it can be desired, a full experience to
the soul
[Faith is " the evidence of things not seen." By " evi
dence" is meant such a proof as silences all objections. Of the
past, the present, or the future, what could reason declare?
Nothing with any certainty. Of the mystery of redemption
more especially, it could determine nothing. With our
bodily senses we could ascertain nothing. Every thing is
apprehended by faith only. Yet is it therefore uncertain?
No : it is as clear to the mind of a believer, as if it had been
demonstrated to his reason, or subjected to his sight. Having
assured himself from reason, that the Scriptures are the word
of God, and that the great mystery of redemption, as appre
hended by him, is revealed in them, he has no doubt con
cerning it: his fall in Adam; his recovery by Christ; his
restoration to the Divine image through the influences of the
Holy Spirit ; these things appear so worthy of God, and so
suitable to man, that no doubt respecting them exists in
the mind : and all the objections which pride and ignorance
have raised against them are scattered like mists before the
rising sun.
But it is not only as true that faith presents these things to
the mind, but as good, as desirable, and as promised: and it so
apprehends them, as to give them an actual subsistence in the
soul: it is " the substance of things hoped for." These things,
as far as they are good, and future, are the objects of hope ;
and therefore, as we might suppose, unpossessed. But, though
future, they are made present by the exercise of faith ; and,
though only hoped for, are actually enjoyed. This is a won
derful property of faith. Consolations, victories, triumphs,
glory, though remote in ultimate experience, are by anticipa
tion rendered present, so that the first-fruits, the pledge, the
earnest, the foretaste are in actual possession ; and whilst the
grapes of Eschol assure the soul of the final possession of
its inheritance, the views of Pisgah transport it thither, and
enable it to realize its most enlarged hopes and expectations.]
From this description of faith we may see,
II. Its aspect on the welfare and stability of the
soul
As entering into every part of the divine life, its
influence might be pointed out in an almost infinite
variety of particulars. But we will content ourselves
2317.1 THE NATURE OF FAITH.
with specifying two, which will, to a certain degree,
give an insight into all :
1. It renders us indifferent to all the concerns of
time and sense
[Whilst we are in the body we cannot be absolutely in
different to earthly things ; but comparatively we may. The
unbeliever has respect to nothing else : he sees nothing, knows
nothing, cares for nothing, but what is visible and temporal.
He is " of the flesh," and " savours only the things of the
flesh." His hopes, his fears, his joys, his sorrows, are alto
gether carnal. So it once was with the believer : but it is now
so no longer. By faith he now views other things, which fully
occupy his mind, and engage all the powers of his soul.
Earthly vanities once appeared as grand and glorious as the
starry heavens. But they are fled from his sight : they are all
eclipsed by the splendour of the Sun of Righteousness which
has arisen upon his soul. There indeed they are ; and were
the light of God s truth withdrawn from his soul, they would
again resume a measure of their former importance. But they
are now reduced to insignificance : and the things which " once
appeared glorious in his eyes, have now no glory by reason of
the glory that excelleth." Ignorant persons are ready to
impute the believer s withdrawment from the world to super
stition, to moroseness, to pride, to enthusiasm, to gloom and
melancholy. But he renounces the world as an empty vanity,
and an ensnaring " lie," that deceives all who follow it, and
ruins all who trust in it. Once " a deceived heart had turned
him aside, so that he could not deliver his soul, or say, Is there
not a lie in my right hand?" but now he knows, that what he
formerly grasped, was a mere shadow ; and that there is
nothing substantial but what is apprehended by faith. Hence
" What was once gain to him, is now accounted loss; yea all
things are now but as dung, that he may win Christ, and be
found in him." Such are now his views of the cross of Christ,
and of the glory that shall be revealed, that " the world is
crucified to him, and he is crucified unto the world 3 ."]
2. It strengthens us both for action and for suffer
ing in the service of our God
[Before that faith has brought a man to a view of the
things which are invisible and eternal, he has no zeal for God,
no fortitude to suffer shame for the sake of Christ. But when
once the realities of the eternal world are open to his view ;
when once heaven with all its glory, and hell with all its terrors,
are apprehended by him ; who shall stop him ? who shall
Gal. vi. 14.
VOL. xix. B n
370 HEBREWS, XL 1. [2317.
intimidate him? who shall persuade him ? Bid him relax his
diligence, and give way to carnal ease and pleasure ; he will
say, Go, offer your advice to one that is running in a race,
or fighting for his life: will he listen to you? expect not me
then to listen, who am running for eternity, and fighting for
my soul. Is he called to suffer ? He knows for whose sake
it is that he is called to take up his cross ; and he takes it up
with cheerfulness, and " rejoices that he is counted worthy to
bear it." Has he made considerable advance in the ways of
God ? He does not on that account relax ; but " forgetting
what is behind, and reaching forward to that which is before, he
presses on towards the mark for the prize of his high calling
of God in Christ Jesus V These are the things which are
chiefly insisted on throughout the whole of this chapter : and,
as such were the operations of faith in the days of old, such
also they are at this hour ; and such will they be to the very
end of time.]
SEE you not then, beloved,
1. How little there is of true faith in the world ?
[If you will believe the report which men give of them
selves, there is no want of faith at all. Every one who calls
himself a Christian, considers it as a matter of course that he
possesses faith. But how would faith operate under other
circumstances ? Let a man believe that a house in which he
is sitting is on fire ; or that a vessel in which he is embarked
is ready to sink; will he not evince the truth of his faith by
some efforts to escape ? But here men profess to believe all
that God has spoken about the danger of their souls, and the
way opened for their deliverance, and yet are as unconcerned
about either the one or the other as the beasts that perish.
Alas ! how fearfully do they deceive their own souls !
But even in the religious world there is an awful want of
faith. For how little are men actuated by the truths which
they profess to believe ! How strong is the hold which earthly
things yet retain of the believer s soul, and how faint are his
impressions of eternity ! Well might our Lord say,
" When the Son of man cometh, shall he find faith on the
earth ?" Know ye, brethren, that " if you had faith but as a
grain of mustard-seed, it should remove mountains :" and,
consequently, you may judge of the smallness of your faith by
the slender effects which it has produced upon your souls.
Pray ye then to Him who alone can give you faith ; " Lord,
help my unbelief;" " Lord, increase my faith."]
2. In what way alone you can hope to vanquish
all your spiritual enemies ?
n Phil. iii. 13, 14. c Luke xviii. 8.
2318.] ABEL S OFFERING INSTRUCTIVE TO us. 371
[It is " by faith that you are to walk, and not by sight."
In order to form a correct judgment of things, listen not to the
report of sense, but consult the testimony of faith. Send faith
as a spy to search out the heavenly land that is before you.
If you attend to the voice of unbelief, it will tell you of no
thing but Anakims that are invincible, and " of cities that are
walled up to heaven." But if you ask for the account which
faith will give, it will tell you, " They are bread for us d ," and
shall be as easily devoured, and as profitably to our souls, as
the food that is put into our mouths. What the effect of this
principle shall be upon your souls, you may see in the case of
the Apostle Paul. Greater trials than his you cannot expect
to encounter: and greater supports you cannot need. But
whence arose his supports? He was animated by " a spirit of
faith ." by that, he foresaw the issue of his conflicts : and by
that he was upheld : and, through the influence of that, all his
afflictions appeared but light and momentary, yea, and the very
means of augmenting his happiness and glory - -Thus
shall faith operate in you: it shall " work by love:" it shall
" purify the heart;" it shall " overcome the world 1 ." "Only
" live by faith :" and if at any time you be ready to stagger
through unbelief, remember that " he is faithful who hath
promised;" and " be strong in faith, giving glory to God."
For of this you may be perfectly assured, that the more lively
your faith is, the more abundant will be its fruits ; and that in
every hour of trial " according to your faith it will be done
unto you."]
d Numb. xiv. 9. 2 Cor. iv. 8, 9, 1318. f 1 John v. 4.
MMCCCXVIII.
ABEL S OFFERING INSTRUCTIVE TO us.
Heb. xi. 4. By faith Abel offered unto God a more excellent
sacrifice than Cain, by which he obtained witness that he was
righteous, God testifying of his gifts : and by it he being
dead yet speaketh.
IN reading the history of the saints under the Old
Testament dispensation, we are constrained to admire
their conduct on many occasions, and to regard
them as excellent patterns for our imitation. But
we should not readily have traced all their diversified
excellencies to one principle, and still less to the
principle of faith, if it had not been done for us by an
inspired writer. But, now that it is done, we see the
n B 2
372 HEBREWS, XL 4. [2318.
truth, and the importance too, of the suggestion ;
and are stirred up to cultivate the same principle in
order to the attainment of their virtues.
The Apostle, in adducing instances of the power of
faith from the beginning of the world to the close of
the Jewish records, omits all mention of Adam, who,
we doubt not, both lived and died in faith. But his
aim in this part of his epistle is to encourage the
believing Hebrews to persevere in their holy pro
fession, notwithstanding all the trials to which they
might be subjected on account of it : and, as nothing
particular is recorded concerning Adam s faith, and
Abel was a martyr for the faith, it was more to his
purpose to commence his catalogue of worthies with
the name of Abel ; of whose offering we are now
more particularly called to speak. To illustrate what
the Apostle says concerning it, I shall shew,
I. In what consisted the peculiar excellence of
Abel s offering as contrasted with that of Cain
By referring to the account given us in the book
of Genesis, we find,
1. That Abel s offering differed widely from that
of Cain
[Cain brought only " of the fruits of the ground 3 ." Now
this he might have done even in Paradise ; since it was only
a tribute of gratitude towards his heavenly Benefactor, and an
acknowledgment of dependence on him for a continuance of his
favours. But Abel brought " of the firstlings of his flock, and
of the fat b " by which he acknowledged himself a sinner de
serving of death, and his hope of mercy only through the
intervention of a vicarious sacrifice. By this act, he professed
his faith in that Saviour who was in due time to die for the
sins of the whole world, and whom the sacrificial ordinances
already instituted were intended to prefigure. That sacrifices
had been ordained of God, is evident, from its being said that
Abel offered his sacrifice " by faith :" for had Abel offered this
sacrifice of his own mind, there could have been no scope for
the exercise of faith ; since faith necessarily has respect to
some divine declaration ; and in this instance must have had
respect to a command from God to present such an offering,
and a promise from God to accept it. When the command
a Gen. iv. 3. b Gen. iv. 4.
ABEL S OFFERING INSTRUCTIVE TO us. 373
was first given, we are not certainly informed : but I conceive
it to have been immediately after the Fall, when, as we are
told, " the Lord God made coats of skins, to clothe" our first
parents . It is evident that living creatures were then slain ;
and slain by God s command: and, if we suppose those living
creatures then offered in sacrifice, we have the most complete
exhibition of the way of salvation that is contained in all the
sacred records : since, as the sin of our first parents was
atoned for by the blood of those sacrifices, and the shame of
their nakedness was covered by their skins, so are our sins
expiated by the blood of our great Sacrifice, and our souls are
clothed in the robe of his unspotted righteousness. At all
events the fact is clear, that such an institution had been formed
by God ; else Abel s faith could not have had respect to it :
and no other period for the commencement of it seems so
proper as that to which we have referred, because it is the only
period mentioned in the inspired history, and because, if not
instituted till the time of Abel, our first parents must have
been left many years without that instruction and consolation
which such an ordinance was calculated to convey.
It is evident then that Abel s offering excelled that of Cain
in two most important respects, namely, in the matter of it, and
in the disposition with w hick it was offered : his being "a first
ling of his flock," whilst Cain s was only "of the fruits of the
ground ;" and being offered with an express view to the sacrifice
which was in due time to be offered, whilst Cain had no re
spect whatever to himself as needing salvation, or to the Saviour
by whom alone he could find acceptance with God.]
2. That God had respect to Abel s offering, and
not to Cain s
[In what way God testified his acceptance of Abel s offer
ing we are not informed : we are sure however that it was in
some way clearly understood by Abel, and as clearly by Cain
also ; since it was the means of filling him with envy and
wrathful indignation. It is probable, that God sent fire from
heaven to consume the sacrifice of Abel. This in after ages
was frequently done by God ; as at the first offering of sacri
fices by Aaron in the tabernacle 1 , and at the first offering of
sacrifices also in the temple of Solomon 6 . Whatever the tes
timony was, God shewed, by it, that he accepted both the
person and the offering of Abel, whilst neither the person nor
the offering of Cain were at all acceptable in his sight f .]
Such being the acknowledged superiority of Abel s
sacrifice, let us consider,
Gen. iii. 21. ll Lev. ix. 24.
2 Chron. vii. 1. Gen. iv. 4,5.
374 HEBREWS, XL 4. [2318.
II. What instruction the pre-eminent acceptance of
it conveys to us
We are told that " by it, he being dead yet speak-
eth." The whole record concerning it shews,
1. That man, how righteous soever he may be,
needs a sacrifice
[Abel is characterized by our blessed Lord himself as emi
nently righteous ; being designated by the name " righteous
Abel g ." And in our text it is said, that " God bore testimony
to him as a righteous man." But did he on account of his
distinguished piety not need an atonement ? or did he think
himself entitled to approach his God in any other way than as
a self-ruined sinner, that could be saved only through the blood
of a vicarious sacrifice ? No ; it is remarkable that Cain, who
was at heart a murderer, thought he might find acceptance with
God without such a sacrifice; whilst " righteous Abel" dared
not to hope for mercy in any other way than through the sa
crifice of Christ : and at this very hour none more deride the
necessity of faith in the Lord Jesus Christ, and in his atoning
blood, than those who are hostile in their hearts to all vital
godliness. But, however moral any may have been, they
are sinners before God, and must seek for mercy solely through
the blood and righteousness of Christ: for an Apostle expressly
tells us, that " without shedding of blood there is no remission
of sins 1 ." Let this then be remembered by us all : for it is by
no means so deeply considered as it ought: there lurks in all
of us a self-righteous disposition : we, no less than the Jews of
old, are averse to " submit to the righteousness of God," and
make the Lord Jesus Christ " a stone of stumbling and a rock
of offence." But there is " no way to the Father but by him 1 ,"
nor " any name under heaven but his whereby any man can
be saved V]
2. That a sacrifice has been appointed of God for
the sins of the whole world-
fit has been before shewn, that Abel s " faith "necessarily
pre-supposes a divine institution as the object of his faith.
And what was the sacrifice that was ordained of God ? Was
it to the blood of bulls or goats that men were taught to look ?
" The blood of bulls and of goats," as the Apostle tells us,
" could never take away sins." That same person who was
foretold to Adam as " the Seed of the woman who should
bruise the serpent s head," was to effect that victory by having
e Matt, xxiii. 35. h Heb. ix. 22.
John xiv. G. k Acts iv. 12.
2318.] ABEL S OFFERING INSTRUCTIVE TO us. 375
his own heel first bruised 1 , or, as Saint Paul expresses it, he was
" through death to destroy him that had the power of death,
that is, the devil" 1 :" in a word, he was to " redeem us to God
by his blood," and to be the propitiation not for our sins only,
but also for the sins of the whole world. He it was who, both
in Abel s sacrifice, and in all the sacrifices under the law, was
shadowed forth ; and who is therefore called " the Lamb slain
from the foundation of the world"." Before he came into the
world, his sacrifice had a retrospective, as at the time of its
being offered it had a prospective, efficacy for the salvation of
all who trusted in it ; so that, from the beginning to the end of
time, he is the only Saviour of sinful man.]
3. That through that sacrifice all who believe in
it shall assuredly be saved
[We are told that the record concerning Abraham s
having his faith imputed to him for righteousness, " was not
ii-ritfen for his sake alone, but for us also, to whom it shall be
imputed if we believe on Him that raised up Jesus our Lord
from the dead ." And we may be perfectly sure, that the
record concerning the efficacy of Abel s faith, and the testi
mony given to him from God respecting the acceptableness
of his sacrifice, was not for his honour merely, but for our
encouragement. It shews to us how pleasing in God s sight
the humble Publican is in comparison of the self-applauding
Pharisee, especially when he rests all his hopes of mercy on
the atoning blood of Christ. It shews us, that God " will fill
the hungry with good things, whilst the rich he will send
empty away." In a word, it shews us, that " the blood of
Jesus Christ will cleanse from all sin;" that " whosoever
cometh unto God by him shall in no wise be cast out;" and
that " all who believe in him shall be justified from all things."
Thus, whilst it directs us to the blood of Christ as the ground
of our hope, it assures us, that that " blood speaketh not only
as much and as satisfactorily as the blood of Abel did, but far
better things than that ever did or could speak p ."]
There is one thing not yet noticed in our text,
which deserves particular attention, and which
will serve us for an APPLICATION of the subject
to our souls
" By his faith," and the consequent acceptance of
his sacrifice, " Abel, though dead, yet speaketh to
us."
1 Gen. iii. !.">. m Ileb. ii. M. " Rev. .\iii, 8.
Rom. iv. 23, 24. 1- Ileb. xii. _>l.
HEBREWS, XL 4. [2318.
HEAR THEN ABEL AS NOW SPEAKING TO YOU FROM
THE DEAD.
[ Brethren, though dead, I yet live ; and though I have
been dead almost six thousand years, I would speak to you
as though I had died but yesterday. I am concerned that
you should profit by my experience. You are all assembled
to worship and serve your God : and you are ready to con-
ceive, that on that account you are all rendering unto God
an acceptable service. But I must declare to you that this
is far from being the case. Your outward forms, considered
independently of the frame of mind in which you engage in
1 them, are of no value in the sight of God. You may " kill
an ox in sacrifice, and be only as if you slew a man : you
may sacrifice a lamb, and be as if you cut offa dog s neck: you
may offer an oblation, and be as if you offered swine s blood :
you may burn incense, and be no more accepted, than if you
blessed an idol q ." God looks not at the act, but at the
heart: and if that be not right with him, your sacrifices,
how costly soever they may be, are only " an abomination to
him r ." Of all this you may be assured from what is related
* concerning my brother Cain and myself. He, as you have
been told, was not accepted, whilst I was honoured with
tokens of God s merciful approbation. What was it that made
the difference ? Why did God look on me with complacency,
and with abhorrence on him ? It was because I approached
him as a sinner, whose hopes were founded solely on the
sacrifice of his Son, whilst my brother approached him v/ith-
out any such exercise of repentance and faith. And so it is
* with you. On those who draw nigh to him with a broken
and contrite spirit, and with their eyes fixed on the Lamb of
God to take away their sins, he looks with delight : he will
even give to them sweet tokens of his acceptance, and testi-
monies of his love : and, if he do not give the same visible
demonstrations of his love to them, as he did to me, he will
not leave them without witness even in the minds of their
enemies : for he will so enrich their souls by his grace, as
shall make it evident, that God is with them of a truth. But
on the proud self-righteous formalist he will look with scorn
and indignation. Yes, to those of you who have come up
hither merely to perform a duty which custom has prescribed,
he says, " Ye hypocrites, in vain do ye worship me, seeing
that, whilst you draw nigh to me with your mouths, and
honour me with your lips, your hearts are far from me s ."
I warn you then not to deceive your own souls: for assuredly,
whether ye will believe it or not, God will ere long make
the same distinction between you that he did between me
n Isai. Ixvi. 3. r Prov. xxi. 27. s Matt. xv. 7 9.
2318.] ABEL S OFFERING INSTRUCTIVE TO us. 377
and Cain : the contrite and believing worshippers shall have
a testimony of his approbation before the whole assembled
* universe ; but the impenitent and unbelieving shall be marked
out as monuments of his everlasting displeasure. As for you
who worship him in faith, he may for the present leave you
in the hands of the ungodly, who from envy may be incensed
against you ; he may even suffer your " greatest enemies to
be those of your own household ;" yea, he may leave you
even to be put to death, and to suffer martyrdom for your
fidelity to him. But let not that deter you from confessing
him openly before men. I have never regretted the sufferings
I endured for him ; nor will you ever regret any thing which
you may be called to sustain. Even the testimony which you
shall now enjoy in your own conscience, shall be an ample
recompence for all : what then shall that testimony in the
day of judgment be, when he shall say, " Well done, good
and faithful servants, enter ye into the joy of your Lord ? "
Go on then without fear, and " hold fast the profession of
your faith without wavering." " Be faithful unto death ;
and he will give you a crown of life 1 ."
Such we may well conceive to be the strains in which Abel
would now address you : and I pray God that they may sink
down into our ears, and produce a saving effect upon our souls.
Are there any here who are " going in the way of Cain 11 ," and
" hating those who are more righteous than themselves x ? "
Ah ! think what misery attaches to such a state of mind, both
in this world and the next. Even here, as God has said, " there
is no peace to the wicked ; but they are like the troubled sea,
whose waters cast up mire and dirt y :" and what will they be
hereafter ? What does Cain now think of that piety that he
despised, and of that enmity with which he persecuted it even
unto death? Now he knows who was right: and so will ye
ere long, whether ye will now learn it or not. But O! stop
ere it be too late : and have recourse to that sacrifice which
will avail for all who trust in it. And ye who are suffering for
righteousness sake, " marvel not as though some strange thing
happened unto you, but rejoice, inasmuch as ye are partakers
of Abel s sufferings and of Christ s also, that, when his glory
shall be revealed, ye may be glad also with exceeding joy z ."]
1 Rev. ii. 10. If this be the subject of a Funeral Sermon, it may
be proper here to shew what the deceased person did say, or -would
say.
u Judc, ver. 11. x 1 John iii. 11, 12.
y Isai. Ivii. 20, 21. z 1 Pet. iv. 12, 13.
378 HEBREWS, XL 5. [2319.
MMCCCXIX.
ENOCH S TRANSLATION.
Heb. xi. 5. By faith Enoch was translated that he should not
see death ; and was not found, because God had translated
him : for before his translation he had this testimony, that
he pleased God.
AMONGST those who obtained a good report
through faith, Enoch bears a very distinguished
place. He was a prophet, and bore testimony against
the abominations which obtained around him, with
the utmost possible fidelity. His prophecy, indeed, is
preserved to us, as it were, by miracle : for neither
Moses, nor any other writer of the Old Testament,
makes any mention of it ; nor is it referred to by any
of the evangelists, or in the Acts of the Apostles :
but Jude, who wrote only one short epistle, records
it, and thus throws light upon the "faith" which in
my text is ascribed to Enoch : he shews that Enoch
had a view of Christ as the Judge of quick and
dead, and of the judgment itself as passed in perfect
accordance with the character and conduct of every
individual of mankind 3 .
Enoch, though the seventh from Adam in descent,
is here introduced immediately after Abel ; in order
to shew, that, as in Abel the operations of faith were
illustrated, so in Enoch might be seen its reward.
Indeed, the translation of Enoch took place very
soon after the death of Adam ; that so, whilst God s
hatred of sin was manifested in the one, his love of
holiness might be displayed in the other.
In considering the translation of Enoch, I shall
notice it,
I. As a testimony to him
Enoch doubtless had received many tokens of
God s approbation before
[To Abel s offering God had borne witness, as being more
acceptable to him than that of Cain b . And, no doubt, many
a Jude, ver. 14, 15. b ver. 4.
2319.] ENOCH S TRANSLATION. 379
testimonies of Divine approbation had been vouchsafed to
Enoch also. Did Enoch " walk with God c ?" No doubt,
God also walked with him " as a Friend d ," " manifesting him
self to him as he did not unto the world 6 ," and " witnessing
with his spirit that he was a child of God f " Indeed,
there is no one who " draws nigh to God, but God will also
draw nigh to him*," and "hold sweet fellowship with him h ,"
and " lift up upon him the light of his countenance ," and
" shed abroad his love in his heart k " ]
But, in his translation, such a testimony was borne
to his character, as carried conviction with it to the
minds of others also
[A man, by inward tokens of God s approbation, " has
the witness of it in himself 1 :" but here was an expression of it,
which carried its own evidence along with it to all who were
then living upon earth, and has from that moment stamped
the character of Enoch as a most distinguished favourite of
heaven. No man was ever thus honoured before ; and only
one other person even to the present hour. By this translation
to heaven, the sentence of God against sin was reversed : for
death was disarmed of its power over this holy man ; and he
was borne to heaven, both in body and soul, without ever
encountering the agonies or terrors of dissolution. What
were the circumstances attendant on his removal, we know
not; but, as in the case of Elijah, it must have been witnessed
by some one of undoubted credibility ; else the effect of it
would have been lost : and, from its being said, that " he was
not found," it is evident, that, as in Elijah s case also, a search
was made for him, lest he should have been transported to
some remote place only, instead of being borne, as they were
taught to believe, into the very presence of his God m . But
the fact itself, whatever its circumstances were, is a standing
proof to the whole world, that this holy man had so walked as
to please his God.]
But let us view this event,
II. As an instruction to us
Two things it obviously teaches us :
1. That there is a future state of existence, both
for our souls and bodies
c Gen. v. 22, 24. d Jam. ii. 23. c John xiv. 21 23.
f Rom. viii. 15, 1(5. B Jam. iv. S. h 1 John i. 3.
: Ps. iv. 6. k R oln . v . 5 . i i J ] m v . IQ.
" 2 Kings ii. 10, 10. 17.
380 HEBREWS, XL 5. [2319.
[It is clear that the future judgment was known to Enoch ;
and therefore it is most probable that he was informed as to
the resurrection of the body. But, at all events, his translation
gave to those of his day, and to all future ages, an evidence,
that the body was capable of participating in all the glory and
felicity of the soul. Of course, some change was made in
him, even as there shall be in those who shall be living at the
time of our Lord s advent to judge the world. At that time,
all who are alive " will be changed in a moment, in the twink
ling of an eye, at the last trump : for this corruptible must
put on incorruption, and this mortal must put on immortality"."
But it was essentially the same body, even as that of our
blessed Lord was at the time of his ascension to heaven : and,
though our bodies shall be consumed by worms, yet shall they
be raised again, and be the subjects either of happiness or
misery, according as they were employed, either in the service
of God, or in rebellion against him p .]
2. That those who have pleased God in this
world shall assuredly dwell with God in the world to
come
[The eminent piety of Enoch was well known. What,
then, did his translation announce, whether to that or future
generations? God said by it, Behold how I will act towards
those who serve and honour me : I will not leave you to guess
at it, as a matter above your comprehensions : ye shall see it ;
ye shall have it brought so manifestly before your eyes, that
you shall have no doubt whatever respecting it. Did he be
lieve in me ? Did he serve me ? Did he walk with me ? Did
he, in the whole of his life and conversation, strive to honour
me? In a word, did he " please" me? See then, in him,
the felicity that awaiteth you : for I have set him forth as a
pattern to all future ages, and as a pledge, that " whoso
honoureth me, shall be honoured by me q ;" and that " to him
who ordereth his conversation aright, I will shew the salvation
of God r ." ]
What now shall I ADD ? What, but these two
things ? LEARN
1. What must be your aim in life
[You have seen what it was in Enoch that pleased God :
you have seen, that he really " believed" in God; and that
his whole life was one continued walk with God. "He walked,
not as pleasing men, but God, who trieth the reins." So walk
ye, and ye shall please him too ; yes, and shall have such
" 1 Cor. xv. 5153. Phil. iii. 21. i> Dan. xii. 2.
q 1 Sam. ii. 30. r Ps. 1. 23.
2320.] THE NECESSITY OF FAITH. 08!
tokens of his approbation, as shall richly recompense all that
you may either do or suffer for him, though it were a thousand
times more than was ever yet done or suffered by mortal
man ]
2. What should be your comfort in death
[What is death to a child of God? It is not death: no;
it is a sleep, a " falling asleep in Jesus 5 ." This it is, as it
respects the body ; which shall surely " awake from the dust 1 ,"
and be re-united to the soul u . And what shall it be to the
soul? A translation, such as Enoch s was. Could you but
see what takes place at the departure of a real saint, you
would see the angels waiting to catch his spirit at the instant
of its departure from the body, and bearing it on their wings
into the presence of its God. And is not this an object to be
desired? Do you wonder that Paul " desired to depart, and
to be with Christ, which is far better x " than any state on
earth can be? Regard ye death, then, in this view: and learn
to number it amongst your treasures* ; and in the daily habit
of your minds, " be looking for, and hasting unto, the coming
of the day of Christ 2 " - ]
s 1 Thess. iv. 1-1. Acts vii. GO. Isai. xxvi. 19.
11 1 Thess. iv. 1518. * Phil. i. 23.
> 1 Cor. iii. 21, 22. 7 2 Pet. iii. 12.
MMCCCXX.
THE NECESSITY OF FAITH.
Heb. xi. G. Without faith it is impossible to please [God.]
THIS whole chapter is one continued commenda
tion of faith : which is marked, throughout, as the
one source of every good action, and as the certain
prelude to everlasting felicity. But, in what is
spoken of Enoch, there seems, to a superficial ob
server, to be no connexion with faith : for his trans
lation was a mere act of God s favour : and, though
it is said that " he pleased God," it may be supposed
that it was by his works that he approved himself to
God, and not by any actings of faith. But, in my
text, the Apostle proves that faith was in Enoch the
leading principle from which his works proceeded,
and the true object of God s peculiar approbation.
His argument may be thus stated in a few words :
382 HEBREWS, XL 6. [2320.
" Without faith it is impossible to please God." But
Enoch did please God : therefore it is clear that
Enoch believed ; and that his works, whatever they
were, were the fruits of faith. Now, in confirmation
of this momentous truth, I will shew,
I. What is that " faith, without which we cannot
please God"
Let the Apostle himself be heard in the words fol
lowing my text. Three things he points out, as the
objects of true and saving faith. It has respect to
God,
1. As having an independent and immutable
existence
[The believer does not conceive of God as resembling
the gods of the heathen, or as having a derived existence ; but
as existing necessarily from everlasting ; and as immutable in
every one of his perfections; " the same yesterday, to-day, and
for ever."]
2. As being the Moral Governor of the universe
[This is implied in the regard he manifests to those who
seek him. For, if he were not observant of the ways of men,
and if he did not inspect the most secret motions of their
hearts, he could not " reward" men according to their works.]
3. As fulfilling, for our good, all his covenant
engagements
[This is very particularly intended in our text. For how
could he " reward" men, if they were not first " accepted in
his beloved Son?" Men are sinners; and, as sinners, con
demned; and utterly incapable of removing their guilt and
condemnation by any thing which they themselves can do.
It is through the atonement which Christ has offered for them,
that they obtain reconciliation with God ; and through Christ
alone can any work of theirs come up with acceptance before
God. But the mediation of Christ was agreed upon between
the Father and Son from all eternity ; Christ engaging to
" make his soul an offering for sin ;" and the Father engaging,
for his sake, to accept the person and services of all that
should believe in him a . This, therefore, is essential to saving
faith : and, in order to " please God," we must unite these
three things : a belief in God s eternal and immutable exist
ence ; a belief in him as the Moral Governor of the universe ;
a Isai. liii. 10.
2320. J THE NECESSITY OF FAITH. 3So
and a belief in him as fulfilling to us all his covenant engage
ments.]
Now, " without such faith," we are told, " it is
impossible to please God." Let me then proceed to
shew you,
II. Why it is so indispensable for that end
1. Without such faith, we cannot have any right
dispositions towards God
[What can we possess of love to an unknown being? or
what of fear, towards one who neither regards, nor will ever
take cognizance of, our actions? What can we feel of grati
tude towards one, to whom we can trace no obligations ? or of
affiance in one, of whose agency in the affairs of men we are
altogether ignorant? It is obvious, that, so far as respects re-
lic/ious feelings, we are no better than " Atheists in the world V
How, then, can God be " pleased" with such wretches as
these?- ]
2. Without such faith we cannot render unto God
any acceptable service
[Any service, in order to be accepted of God, must be
such as he himself has required: it must have respect to his
authority, as commanding it ; to his word, as the rule to which
it is to be conformed ; and to his glory, as the end lor which it
is to be done. But, if we possess not faith in God, how can
we have respect to his authority ? or how can we conform to
his word? or how can we desire to advance his glory? Any
pretence of this kind must be downright hypocrisy or delusion :
and, whatever the service be, it can be no better, in God s
estimation, than " the cutting off a dog s neck for sacrifice,
and the offering of swine s blood c ."]
APPLICATION
Inquire, then, I pray you,
1. Into the nature and reality of your faith
[Men, if they inquire into their state at all, are apt to
confine their attention to their ivorks. But here we see how
necessary it is to inquire into our faith; since, if that be not
sound and scriptural, nothing else can be right before God.
Inquire, whether you have any deep conviction even of the
existence of God; and still more, of his moral government,
and of his inspecting every thing in order to judge the world
in righteousness at the last day. Inquire still further, what
b Eph. ii. 12. the Greek. c Isai. Ixvi. 3.
384 HEBREWS, XL 7. [2321.
views you have of God, as covenanting with his Son to expiate
our guilt, to renovate our souls, and to present our services
to him perfumed with the incense of his own merits, and ren
dered acceptable through his prevailing intercession. Indeed,
my brethren, these should be subjects of our most anxious
inquiry from day to day. St. Paul says, " Examine yourselves,
whether ye be in the faith d ." And T also would say the same :
for, if " without a true faith it is impossible to please God,"
you cannot but feel the indispensable importance of having
this matter clearly ascertained, and distinctly determined.]
2. Into the fruits and effects of your faith-
fit is here taken for granted, that the believer " comes to
God :" and it is certain that true faith will bring us to God,
in deeply penitential sorrow, and in earnest cries for mercy.
If we really believe in God, we shall " diligently seek him "in
the use of all his appointed ordinances, and in the name of
his only dear Son. Yes, and we shall have our expectations
of mercy greatly enlarged. We shall delight to view God,
not merely as a Sovereign, but as " a Rewarder," who is at all
times waiting for opportunities to express the utmost possible
love towards his obedient people. Say now, brethren, whether
such be your views, your contemplations, your joys ? Of what
value is your faith, if it be not productive of these fruits? If
it operate not in this way, it is no better than the faith of
devils 6 . " But, beloved, we are persuaded better things of
you, and things that accompany salvation, though we thus
speak f ." " But we desire that every one of you" make these
things a subject of most earnest inquiry ; that so, after a
diligent and candid examination, ye may discern your real
state before God ; and may be brought " to a full assurance
of hope" that ye are really " pleasing God" in this world,
and shall be " rewarded by him" in the world to come g .]
d 2 Cor. xiii. 5. e Jam. ii. 19.
f Heb. vi. 9. e Heb. vi. 11.
MMCCCXXI.
NOAH S FAITH.
Heb. xi. 7. By faith Noah, being warned of God of things not
seen as yet, moved with fear, prepared an ark to the saving
of his house ; by the which he condemned the world, and be
came heir of the righteousness which is by faith.
OF all the principles which operate in the Chris
tian s mind, faith is the most distinguished. In some
NOAH S FAITH. 385
respects indeed love claims a preference, because it
is the very image of the Deity % and will exist when
faith and hope shall be no more b . But as faith is
that grace which most of all honours God, so it is
that which God most delights to honour. On many
occasions wherein a bright assemblage of graces
shone forth, our blessed Lord overlooked all others,
and commended the faith . The chapter before us
recounts the exercises of faith in the most eminent
saints from the beginning of the world to the days of
the Apostles. We shall call your attention at present
to the faith of Noah ; and,
I. Illustrate it
The different things here spoken respecting it
require us to notice
1. Its operations
He credited the " Divine warning "-
[God had declared to him his intention to destroy the
world by a deluge. And how did he receive the warning ?
Did he indulge vain reasonings about the practicability of such
an event ; or pretend to be more merciful than God ? No.
Though there was not the remotest appearance of such a thing,
he believed it would certainly take place : and though to proud
reason it yeemed hard that all living creatures, old and young,
men and beasts, should be involved in one undiscriminating
ruin, yet he doubted not but that it should be as God had
said ; and was persuaded that " the Judge of all the earth
would do right."]
He was " moved with fear" on account of it
[He had nothing to fear respecting his eternal state,
because he was a perfect and upright man, and walked in
holy fellowship with his God. But God was incensed by the
wickedness of his creatures, insomuch that " he repented he
had made them :" and he determined to pour out his fury
upon them to the uttermost. Did it not then become Noah,
as well as others, to fear and tremble ? Did it become him to
be so absorbed in selfishness as to be unconcerned about the
destruction, the sudden, and perhaps everlasting, destruction,
of all the human race? Indeed a dread of the Divine judg
ments was necessary, to stir him up to use the proper means
a 1 John iv. 8. b 1 Cor. xiii. 13.
c Matt. viii. 10. and xv. 28. Mark x. 52. Luke vii. 50.
VOL. xix. c c
HEBREWS, XL 7. [2321.
for his own safety : and it was an unequivocal proof of his
crediting the declarations of God concerning them.]
He exerted himself in God s appointed way
[God commanded him to construct a vessel of an immense
size, and such an one as had not been seen from the foundation
of the world d . The expense of building it must be exceeding
great, so as to swallow up all his fortune. The time it would
occupy would be many years ; during all of which the people
would be scoffing at him as a deluded visionary, and taking
occasion from the very forbearance of God to load him with
grosser insults 6 . But he regarded not any labour, any odium,
any sacrifice in the path of duty : he was intent only on exe
cuting the Divine mandate, and on providing for the security
of those who should believe his testimony.]
2. Its effects and consequences
He " condemned the world "
[During the hundred and twenty years that he was en
gaged in building the ark, he preached to the world with
much earnestness and fidelity: and therefore doubtless con
demned them often in his discourses. But he condemned
them yet more by his example. His faith condemned their
unbelief ; his fear, their security ; his obedience, their dis
obedience. If he had not spoken one word with his lips, his
constructing the ark would have been a tacit, but keen, and
continual reproof to all around him.]
He "saved his family"
[At the appointed time the flood came. The world, not
withstanding all the warnings given them, were as far as ever
from expecting the event f . It is probable that their contempt
of Noah s superstition and folly (as they would call it) had
risen to its height, when they saw this immense vessel built,
and filled with all different kinds of animals, and provisioned
for many months; and Noah with his little family enclosed in
it, before the smallest symptom of any inundation had appeared.
But in the midst of their revels the flood came and swept them
all away: and Noah only, with his family, were preserved.
That his family owed their preservation to him is clear; not
only because it was ascribed to the exercise of his faith, but
because one at least of them was as deserving of God s wrath
as the generality of those who perished.]
He " became an heir of righteousness "
d It was above one hundred and sixty yards long, twenty-seven
broad, and sixteen high.
e 2 Pet. iii. 4. f Matt. xxiv. 38, 39.
2321.] NOAH S FAITH. 387
[Noah knew that the whole of that mysterious dispensa
tion was typical of the salvation which is given us in Christ
Jesus g . He saw that a more terrible deluge was about to over
whelm an ungodly world : and that Christ was the ark which
God had prepared for us. Into that ark he entered by faith :
and thus, being " found in him h ," and " preserved in him 1 ,"
he " became an heir of the righteousness which is by faith ;"
or, in other words, he was accepted, justified, and saved through
the Saviour s merits.]
While we call you to admire the faith of Noah, we
would also,
II. Commend it to your imitation
Our circumstances being wholly different from his,
there must be many particulars in his faith which we
cannot imitate, but the substantial parts of it are
imitable by all.
1. Believe God s testimony respecting the judg
ments which he will bring upon the world
[There are great and terrible judgments denounced against
the ungodly, yea, " against all ungodliness and unrighteous
ness of men k " Nor shall gross wickedness only be
the object of God s wrath : a state of unregeneracy, whether
attended with more or less open sin, will certainly involve us
in the general doom 1 : nor shall one of all the human race, at
least not one to whom the Gospel has been preached, escape,
unless he get into the ark prepared for him" 1 .
Now do not presume to dispute against this. Do not,
because there is no appearance at present of such calamities,
imagine that they shall never come. Do not pretend to be
more merciful than God, and to say, God will never execute
such tremendous judgments : for " he has said, and he will do
it; he has spoken, and he will make it good." It may appear
as improbable as the deluge ; but, however improbable it may
appear, it shall come to pass; and all who will not believe it
now, shall experience the truth of it to their cost.]
2. Use the means of safety which God has ap
pointed
[You have not to build an ark : there is one constructed
and provisioned by God himself; and the door is open for you
to enter in, Do not absurdly ask, " How can that vessel save
e 1 Pet. iii. 20, 21. h Phil. iii. 9. Jude, ver. 1.
k Ps. ix. 17. and xi. 6. and Rom. i. 18. John iii. 3.
m Acts iv. !_ .
f - < o
388 HEBREWS, XL 7. [2321.
me ? " neither attempt to form another for yourself : nor flee
to this or that mountain for safety : but go to Christ : seek an
interest in him by faith : commit yourself wholly and cheerfully
to him : and then you may defy all the storms and billows that
menace your destruction. Moreover, delay not to place your
self beyond the reach of danger ; because, while you are loiter
ing, " the door may be shut," and all entrance into it may be
barred for ever". It is not at all improbable that many who
had derided Noah, or perhaps assisted in constructing the ark,
clung to it when the floods came ; and cried to Noah, " Open
to us, and take us in :" and doubtless, if that were the case,
Noah would pity their deplorable condition when he heard
their cries or saw their unavailing endeavours. But God had
shut the door ; and Noah was not at liberty to open it : so
that, one after another, they all " sank like lead in the mighty
waters." Thus many in the last day will say, " Lord, Lord,
open to us ;" or " they will cry to the rocks to fall upon them,
and the hills to cover them from the wrath of the Lamb :"
but the judgments they once despised, will come upon them
irresistibly, and for ever. Cultivate then a holy fear; and
enter into the ark while it continues open to you.]
3. Suffer nothing to divert you from your pur
pose
[We have said that Noah incurred much odium as well as
much expense in this exercise of faith. And it is certain,
that you also will be called to make some sacrifices for your
God. Not your reputation only, but your interests also, may
be materially affected by your obedience to Christ. But what
did Noah lose in the issue ? What concern did he feel either
about the reflections cast on him, or the labour and money he
had bestowed, when he found himself safe in the ark, and saw
the whole world perishing in the waters ? Still less will ye
feel, when we shall see the floods of divine vengeance deluging
the ungodly, and yourselves, as " heirs of righteousness,"
placed beyond the reach of harm. Fear not then to be singular
in a good cause. It is better to condemn the world by a holy
singularity, and to be condemned by them on account of it,
than to be condemned with them, and endure the wrath of an
incensed God.]
Matt. xxv. 1012. Rev. vi. 1C.
ABRAHAM S LIFE A PATTERN FOR OURS. 389
MMCCCXXII.
ABRAHAM S LIFE A PATTERN FOR OURS.
Hob. xi. 8 10. By faith Abraham, tvhen he was called to go
out into a place which he should after receive for an inherit
ance, obeyed ; and he ivent out, not knowing whither he went.
By faith he sojourned in the land of promise, as in a strange
country, dwelling in tabernacles ivith Isaac and Jacob, the
heirs ivith him of the same promise : for he looked for a city
ivhich hath foundations, whose builder and maker is God.
THERE can scarcely be proposed to our conside
ration any subject more important than the practical
efficacy of faith. It is the one subject which per
vades this whole chapter : and it is set before us in
the most advantageous way that can be imagined,
being exhibited in living examples, in whom it was
so embodied as to be visible, as it were, before our
eyes. Had the Apostle launched forth into a general
description of it, we might possibly be thought to
lay an undue stress on any expressions which he has
used : but, when he merely refers us to historic fact
as illustrative of the point, we feel, that there is no
room for misapprehension on the part of any candid
inquirer.
The Apostle has already adduced instances which
occurred before the flood : and now he comes to
specify others which took place at different and dis
tant periods, almost to the apostolic age. At the
head of these is the case of Abraham, who, both in
this chapter, and in other parts of Scripture, is more
celebrated for his faith than any other of the children
of men. We propose to consider,
I. His conduct under the influence of faith-
It is but a partial view that we shall be led to take
at present of Abraham s faith, because other, and yet
more remarkable, circumstances will come under our
consideration at a future time. We now notice only
two things :
1. His departure from his own country
390 HEBREWS, XL 810. [2322.
[Whilst Abraham was in Ur of the Chaldees, God ap
peared to him, and said, " Get thee out of thy country, and
from thy kindred, and from thy father s house, unto a land
which I will shew thee a ." Whether this was done in a vision,
or by a voice, we are not informed : but it is clear that it was
done in such a way as not to leave the smallest doubt upon
Abraham s mind, that the command proceeded from Jehovah,
the only true and living God. It was a command which re
quired much self-denial : for every man naturally feels attached
to his country, and his kindred, and his possessions; and,
unless induced by the prospect of some great advantages, is
averse to leave them. But the self-denial was the greater,
because he was not informed whither he was to go : it was to
a land which should afterwards be shewn him. What would
all his friends and relatives think of him, when he told them
that he was about to forsake them all, and did not so much as
know whither he was going? Would they not account him
mad ? Yet did he obey, without hesitation, and without a
murmur. God, at the same time that he issued this command,
had engaged to " make of him a great nation," and to raise up
from his loins the promised " Seed, in whom all the nations of
the earth should be blessed b :" and of God s power or fidelity
he had no doubt c : he therefore went forth, willingly renouncing
all present comforts in obedience to his God, assured that,
however despised or ridiculed his conduct might be, it would
prove in the issue to be the path of happiness and wisdom.]
2. His sojourning in the land of promise as in a
strange country
[When he went forth from his own country, he took with
him Sarah his wife, and Terah his father, and his nephew Lot.
But though he went towards Canaan, he stopped short of it in
Haran ; and there abode five years, till his father s death :
when he proceeded to Canaan d , where, except when driven
from it by a famine, he abode during the remainder of his days.
But did he then merely change one inheritance for another?
No ; he had not there the smallest inheritance, " no, not so
much as to set his foot on." He had not even a stationary
abode ; but dwelt in tents, which were moved from one place
to another, as occasion required : thus avowing himself to be a
mere pilgrim and sojourner there, and to be " looking for a city
which hath foundations, whose builder and maker is God."
The city which he had left in his native land, and those which
were in the land of promise, had their foundation in the dust,
to which they would all in time be reduced : but the heavenly
a Gen. xii. 1. and Acts vii. 3. b Gen. xii. 2, 3.
c Rom. iv. 1821. Acts vii. 4.
2322.1 ABRAHAM S LIFE A PATTERN FOR OURS. 391
city, which God had formed for his own habitation and the
eternal residence of his saints, would continue for ever : and to
that he looked as his home ; content to have no abiding place
here, if only he might attain to that as his eternal rest 6 . Nor
was it for himself only that he chose this unsettled mode of
life, but for his children also, even for " Isaac and Jacob, who
were heirs with him of the same promise :" for what he desired
for himself, he desired for them also, the enjoyment of the
Divine favour, and the possession of an unseen, but everlasting
inheritance.]
But whilst we contemplate his conduct in these
respects, it will be proper to shew,
II. How far his example is a pattern for us
It is evident that the whole catalogue of saints
here enumerated is intended to illustrate the nature
and efficacy of faith. Yet in considering the conduct
of the individuals, we must make due allowance for
the difference of circumstances, and rather mark the
principle by which they were actuated, than the
particular acts in which it was displayed. If, for
instance, we should imagine that we were called to
forsake our country and kindred in the way that
Abraham did, we should greatly err. But I con
ceive, that, in the two following respects, all will
confess we are bound to follow him :
1. The authority of God should in our minds be
paramount to every other authority
[As he " consulted not with flesh and blood," when once
the Divine will was intimated to him, so neither should we: it
should be sufficient for us that God hath commanded any thing :
there should then be no inquiry whether the command be easy
or not ; nor should there be any regard to consequences in
obeying it : there should be in us a fixed determination of heart
to fulfil his will at all events. If, for instance, the Lord Jesus
Christ say to us, " If any man will be my disciple, let him deny
himself, and take up his cross daily, and follow me ;" we must
not stand to inquire into the extent of the self-denial that may
be requisite, or the weight of the cross which we may have to
bear, but leave that to his wise and gracious disposal, being
intent on nothing but the performance of our duty to him. If
he add, that we must " forsake all, and follow him," not only not
c Heb. xiii. 11.
392 HEBREWS, XI. 810. [2322.
loving, but actually hating, in comparison of him, our own
nearest and most honoured relatives, yea, and "our own lives
also," we must not reply, " This is an hard saying ; who can
hear it?" but must set ourselves instantly to fulfil in all its
extent whatever he has required of us. If men, who know not
God, despise, and revile, and persecute us, we must be ready
to welcome it all for his sake ; and to reply to the menaces of
the most ferocious adversaries, " Whether it be right to hearken
unto you more than unto God, judge ye." In a word, we must
spare no pains to ascertain the mind of God ; and, that once
learned, neither men nor devils should deter us from labouring
to fulfil it.]
2. The interests of the eternal world should be
paramount to every other interest
[Abraham had never seen the heavenly city ; but, in the
hope of reaching it, he counted all earthly possessions, interests,
or pleasures, as unworthy of notice. We too are ignorant of
what awaits us in the eternal world : we have no conception
of the glory that shall be revealed to us at the coming of our
Lord Jesus Christ. But by faith we may even now get such
views of it, that all earthly glory shall vanish before it, as the
stars before the meridian sun. How empty did all the glory
of Egypt appear to Moses, when he had respect unto the
recompence of reward which awaited him in a better world f !
And to St. Paul all his accumulated afflictions appeared light
ness itself, whilst he looked, not at " the things which are
visible and temporal, but at those which are invisible and
eternal 8 ." And thus it will be with us : it will be a small thing
to us that we have no inheritance here, or even that we are
called to give up an inheritance we already possess. We shall
even " take joyfully the spoiling of our goods, knowing that
we have in heaven a better, and an enduring, substance 11 ."
We shall contentedly live as pilgrims and sojourners here, and
seek our rest only in the world above.]
Let us then take occasion from this subject to
inquire,
1. Whether we be children of Abraham
[Our blessed Lord has told us, that, " if we be Abraham s
children, we shall do the works of Abraham ." Do we then
these works? Do we in these respects " walk in the steps of
Abraham k ?" Inquire what authority has God s word with
you ? Do you set yourselves to obey every command of his as
soon as you know it ? and are you anxious to know his will in
1 ver. 2G. e 2 Cor. iv. 17, 18. Heb. x. 34.
* John viii. 39. k Rom. iv. 12.
2322.] ABRAHAM S LIFE A PATTERN FOR OURS. 393
order that you may obey it? Inquire also, what influence
the world has over you? If you belong to Christ, though you
are in the world, you are not of it: " you are not of the world,
even as Christ was not of the world 1 :" you love it not, nor any
thing that is in it : " the lust of the flesh, the lust of the eye,
and the pride of life, are shunned by you as ensnaring, and
despised by you as unsatisfying" 1 ." " The very friendship of it
you avoid, as enmity with God":" you " come out from it ;"
and will " not be conformed to it p :" you are even " crucified
unto it, and esteem it as a crucified" object in your eyes q .
Say, is it thus with you ? and do you regard it thus in refer
ence to your children, as well as unto yourself; contented that
your children after you should live in tents, if only they may
attain an everlasting inheritance ? The description of all true
Christians is, " They walk by faith, and not by sight r ." And
surely it is no difficult thing to ascertain what your habits are
in this respect. Oh ! remember, that if you are not Abraham s
sons, you have another father, even the devil. This may sound
harsh ; but it is the declaration of Him who " spake as never
man spake 8 ." I pray you, leave not such an interesting subject
any longer in suspense : nor rest till you have given evidence
that you are " Abraham s seed," by walking as Abraham
" walked, and as Christ himself also walked 1 ."]
2. How you may become so
[It was by faith that Abraham was brought into a justified
state : and by faith are we also to be made partakers of that
happiness. By our works we must prove our relation to him ;
but by faith only can we obtain an admission into his family.
We must believe in the promised Seed, as he did ; and then
shall we be Christ s, as he was: " And, if we be Christ s, then
are we Abraham s seed, and heirs according to the promise"."
Now it is of the utmost importance that we understand this
matter well. For there are many who imagine, that to se
quester themselves from the world is meritorious, and to live
as monks or hermits is to secure the favour of their God. But
this is a fatal error. There is no acceptance with God but by
Jesus Christ, even by faith in his atoning blood. The Apostle
especially guards us on this head. Abraham was circumcised :
yet his righteousness came not by circumcision, but by the
faith which he had whilst he was yet uncircumcised x . So it
is not by any obedience of ours that we are to purchase an in
heritance in heaven ; we must receive it as the free gift of God
1 John xvii. 14 16. m 1 John ii. 1,5, 1C. n Jam. iv. 4.
2 Cor. vi. 17. P Rom. xii. 2. n Gal. vi. 14.
r -2 Cor. v. 7. s John viii. :58 44. 1 John ii. <J.
(inl. iii. 0, 7, 29. * Horn. iv. 911.
394- HEBREWS, XI. IS. [2323.
through Christ Jesus ; and then press forward towards it in the
way of his commandments. Let us walk with Abraham, Isaac,
and Jacob in this world, and then we shall " sit down with
them for ever in the kingdom of our God,"]
MMCCCXXIII,
THE PRACTICAL EFFICACY OF FAITH.
Heb. xi. 13. These all died in faith, not having received the
promises, but having seen them afar off, and were persuaded
of them, and embraced them, and confessed that they were
strangers and pilgrims on the earth.
THE precepts contained in Scripture may be sup
posed to admit of a latitude of interpretation favour
able to the views of those who profess to regard
them ; but the examples that are recorded there,
exhibit a light, which the ingenuity of man in vain
attempts to obscure. Who that reads the history of
the patriarchs, and the commendations bestowed
upon them, can doubt the efficacy of faith to produce
obedience, or the nature of that obedience that
ought to be produced ? After all the allowance that
must of necessity be made for a diversity of situation
between them and us, the principle by which they
were actuated remains the same, and its operation
also must be the same, as far as the circumstances
in which we are agree with theirs. It is manifest
that the catalogue which is here given us of holy
men, was not recorded merely for the sake of histo
rical information, but for our instruction in right
eousness, and as an incentive to imitate their virtues.
The passage before us relates to Abraham, Isaac,
and Jacob, who alone " had opportunity to return to
the country which they had left :" confining there
fore our attention to them, we shall shew,
I. Wherein they excelled
From the account given of them in the text, we
are led to admire,
1. The strength of their faith
2323.1 THE PRACTICAL EFFICACY OF FAITH. 395
[They were taught to expect a numerous seed, and the
possession of the land of Canaan : and, together with these
temporal blessings, others of a far sublimer nature were pro
mised ; namely, a descendant in whom all the nations of the
earth should be blessed; and an everlasting inheritance in
heaven These promises they did not see accomplished:
yea, not even the temporal blessings did they receive : for in
the space of two hundred and forty years their posterity in
the promised line amounted to but seventy ; and Jacob, after
sojourning as a stranger in Canaan, died in Egypt. But the
patriarchs " walked by faith, and not by sight ;" and, notwith
standing all their discouragements and delays, held fast their
confidence even unto death : " they all died in faith."]
2. Its practical effects
[Expecting higher blessings than this world could afford,
they disregarded the things of time and sense as of little value
- They considered themselves as mere " pilgrims and
sojourners on the earth," and repeatedly "confessed" this to
be their true and proper character 8 . This correspondence
between their principles and their practice marked both the
sincerity and efficacy of their faith, and was, in fact, their
highest commendation.]
It will be easily seen from hence,
II. Wherein they should be imitated
We are certainly not required to resemble them in
their wandering unsettled kind of life ; but we should
imitate them,
1. In the state of their minds
[We have promises, as they also had ; and promises which
yet remain to be fulfilled to us. God has not onlv assured us
of acceptance with him in and through his beloved Son, but
has engaged to send his Holy Spirit into our hearts, for the
carrying on and perfecting his work within us. We meet with
many delays and difficulties, which at times disquiet our minds,
and lead us almost to doubt the truth of the promises them
selves: but we should "against hope believe in hope:" yea,
we should " hold fast the rejoicing of our hope firm unto the
end." If God be true to his word, and able to perform it,
" not one jot or tittle of it can ever fail." Convinced of this,
we should say, " Though he slay me, yet will I trust in him."]
2. In the habit of their lives
[The name "pilgrims and strangers" was not given to the
patriarchs merely on account of their sojourning in a strange
3 (Jen. xxiii. -1. and xlvii. 9.
396 HEBREWS, XL 16. [2324.
land ; for David, after he was established on his throne, and
had subdued all his enemies on every side, assumes the same
title b ; and the same appellation is given to us also under the
Christian dispensation . Though we are not called to dwell
in moveable habitations, we, as much as the patriarchs them
selves, should answer to the character of pilgrims. We should
feel only indifference to the things of this world We
should be daily advancing towards the heavenly world
And we should look forward to death as the consummation of
all our happiness ]
b 1 Chron. xxix. 15. c 1 Pet. ii. 11.
MMCCCXXIV.
THE CHRISTIAN S DESIRE.
Heb. xi. 16. Now they desire a better country, that is, an
heavenly : wherefore God is not ashamed to be called their
God.
WHEREVER the Gospel is faithfully declared, it
is generally known that we are to be saved by " the
same faith as that which dwelt in our father Abra
ham :" but it is not so generally understood, that
we are to " walk in the steps of Abraham ;" and that,
in the most self-denying acts of his life, he was in
tended to be an example to us a . But in its fruits, as
well as in its object, our faith must resemble his.
Now, amongst his most eminent virtues we must
reckon his superiority to the world, in that he will
ingly left his own country to " sojourn in the land of
promise, as in a strange land ;" and continued, with
Isaac and Jacob, to the very end of his days, to walk
as a pilgrim and a sojourner there, in the assured
hope and expectation of a better country, which he
had in view b . Both he and his family " had oppor
tunities in abundance to return" to their own land, if
they had been so disposed : but they knew them
selves to be under the Divine guidance and direction;
and regarded nothing in comparison of God s favour,
and the ultimate possession of that recompence to
which they had respect.
a Rom. iv. \ 2. b Heb. xi. 8 10.
2324.] THE CHRISTIAN S DESIRE. 897
In them, then, we may see,
I. The character of every true Christian
The Christian seeks a better portion than this
world can give him
[He is in the world, and performs the duties of his station,
like others : and, as to external appearance, he differs not
materially from the sober part of mankind. He does not make
an unnecessary parade of his religion ; nor does he affect need
less singularities : but he moves quietly and unostentatiously
in the sphere which God has assigned him. But, in " the
spirit of his mind," he is widely different from every uncon
verted man. " His affections are set on things above, and not
on things below c ." He sees the emptiness and vanity of all
earthly things : he has weighed them in a balance, and found
them wanting in every respect. He has seen how uncertain
they are, both in the acquisition and enjoyment ; how wholly
unsatisfying to a. spiritual mind; and how soon they pass away.
Heavenly things, on the contrary, he has found to be every
way worthy of his pursuit : and he has determined, through
grace, to disregard every thing in comparison of them. He
has learned to regard this world as a mere wilderness ; a land
through which he is passing to his own native country d ; the
country where his Father dwells, and which is the place of his
ultimate abode. The conduct of the patriarchs gives, in this
respect, a just idea of the Christian. They dwelt in tents, and
not, like those around them, in cities: and thus they shewed
to all, and indeed arowed e , that they were travelling towards
a better land. Thus the Christian takes not up his rest in
any thing here below; but shews, by the whole of his spirit
and conduct, that he is indeed looking for " a better country,
that is, an heavenly. ]
In this he is distinguished from all other persons
whatsoever
[Others may be weary of the world through disappoint
ment and vexation ; or they may feel an indifference towards
some things that are in it. But there is no man, except the
Christian, that is uniformly and universally dead to the world,
at the same time that he has every opportunity to enjoy it.
No person, but the true Christian, compares the two worlds
together, so as to give a deliberate and determined preference
to that which is above. The glories of the eternal world are
seen by none but him, and therefore are coveted by him alone.
Others, in their judgment indeed, will acknowledge the superior
c Col. iii. 2. d -arpiia conveys this precise idea, ver. 14.
c Confessed, ver. l. J.
o98 HEBREWS, XL 16. [2324.
excellence of the eternal world : (in truth, there is no man so
stupid and brutish as to entertain a doubt of it :) but in their
hearts they do not love it ; and in their lives they do not seek
it. The true Christian, on the contrary, does seek it above
all. And in this there is no difference to be found between
saints of any country, or any age. The mind of the Patriarchs
is the mind of every Christian under heaven. The same sen
timent prevails among the old and the young, the rich and the
poor, the learned and the unlearned, the healthy and the dying.
There may be a difference in many points both of faith and
practice : but in this there is none. Every individual that is
truly converted to God will say, " I am a stranger with thee
and a sojourner, as all my fathers were f ."]
If the Christian be exalted in his character above
others, so also is he in,
II. The high honour conferred upon him
God is, by way of eminence, his God
[Jehovah is the God of all the universe : there is not a
creature in heaven, earth, or hell, that is not subject to his
controul. But he is in a peculiar manner the God of those
who consecrate themselves to him, and endeavour to walk ac
cording to his will. This is particularly declared in reference
to the point before us ; a separation, in mind and spirit, from
the unbelieving world. " Be not unequally yoked together
with unbelievers. For what fellowship hath righteousness
with unrighteousness ? and what communion hath light with
darkness ? and what concord hath Christ with Belial ? or what
part hath he that believeth with an infidel ? and what agree
ment hath the temple of God with idols ? For ye are the
temple of the living God ; as God hath said, " I will dwell in
them, and walk in them ; and / will be their God ; and they
shall be my people^" See what God was to Abraham: how
he conversed with him as a friend ; admitted him to the closest
fellowship ; heard and answered his prayers ; protected him
from every enemy ; and finally admitted him to his beatific
presence in heaven. Thus will he do to all, who, like Abraham,
endeavour to maintain a constant fellowship with him. Yea,
whatever God himself possesses, even all his own infinite per
fections, shall be employed in behalf of the believing soul, as
much as if there were not another creature in the universe to
engage his attention. Thus will he do, I say, in this life : and,
in the life to come, " he has prepared for the heavenly-minded
Christian a city," a. fixed habitation, a habitation suited to him,
and worthy of God himself.}
f Ps. xxxix. 12. 6 2 Cor. vi. 1C 18.
THE CHRISTIANS DESIRE.
Nor will God be ashamed to avow himself his
God-
[God would be utterly ashamed to acknowledge a world
ling as standing in such a relation to him ; just as we should to
acknowledge as our friend and favourite a notorious robber,
or an abandoned prostitute. The worldling does "rob God"
in ten thousand respects. He robs him of his heart, his time,
his service 11 : and commits whoredom and adultery, as the
Scripture expresses it, with every base thing which solicits his
regards . How is it possible that God should approve of such
base proceedings, or profess himself the friend of such worthless
creatures ? Our Lord tells us, that " of those who are ashamed
of him, he will be ashamed, when he shall come in the glory
of his Father with his holy angelsV He will turn from them
with indignation, saying, " Depart from me ; I never knew
you." But of a faithful servant, neither God the Father, nor
the Lord Jesus Christ, will ever be ashamed. On the contrary,
" both the Father and the Son will come to him, and make
their abode with him 1 ." Indeed, God rather loves to be called
his God, and chooses to be designated by that very name.
When Moses asked of God, bv what name he should make
him known to the children of Israel, God replied, " Thus shalt
thou say unto the children of Israel ; the Lord God of your
fathers, the God of Abraham, the God of Isaac, and the God
of Jacob, hath sent me unto you. This is my name for ever ;
and this is my memorial unto all generations 111 ." Individual
believers indeed are not, nor can be, mentioned in Scripture,
as these patriarchs are : but it is as true of one as of another :
and God will put no difference between one and another, any
further than the fidelity of each individual shall justify a dis
tinction in his behalf.]
ADDRESS
1. Those who set their hearts on earthly things
[How unlike are you to the saints of former days ! Com
pare your life, or rather your spirit, with that of the persons
mentioned in my text. Do not mistake, as though their call
was peculiar, and nothing resembling it is given to you. I
know you are not called to go out from your country, and to
dwell in tents: but you are called to "desire a better coun
try," and that supremely ; yea, and not only to desire it, but to
seek it; to seek it with your whole hearts. And is there not
just occasion for you to seek it? Compare the present with
the future world : can you doubt which should have the
h Mai. iii. 8. * Jam. iv. 4. k Mark viii. 38.
1 John xiv. 23. m Kxod. iii. 15.
400 HEBREWS, XL 1719. [2325.
preference in your esteem ? You cannot. Why, then, do you
not act agreeably to your convictions? Do you not know,
that you can never have any hope of heaven, if you do not
desire it : you can never possess it, if you do not labour for it ?
I must further say, that, if you will not be the Lord s people,
you can have no hope that he will give himself to you as your
God. You are afraid, perhaps, that your names will be cast
out as evil, if you renounce the world, and live in it as pilgrims
and sojourners. To be ridiculed as righteous overmuch, is,
in your eyes, too formidable an evil to be encountered. But,
if you are ashamed to be called God s servants, will not he be
ashamed to be called your God ? No doubt he will : and I
wish you to consider this, ere it be too late. Without a
surrender of yourselves to him, you can never hope that he
will give himself to you.]
2. Those who are endued with patriarchal virtue
[There are some, I trust, who, like the patriarchs, desire,
and shew too by their lives that they do " desire a heavenly
country." Go on, beloved, in your heavenly way ; and what
ever opportunities be afforded you to go back, regard them
not: yea, if even the fiercest opposition be made to you, let it
not impede your course one moment. What if people despise,
and hate, and persecute you, shall that be suffered to divert
you from your purpose ? Do you not remember what is said
of our Lord, that " for the joy that was set before him, he
endured the cross and despised the shame, and is set down on
the right hand of the throne of God n ?" Do ye, then, walk
in his steps ; and, like him, in due time you shall " inherit the
glory prepared for you from the foundation of the world."]
n Heb. xii. 2.
MMCCCXXV.
ABRAHAM OFFERING UP ISAAC.
Heb. xi. 17 19. By faith Abraham, when he was tried,
offered up Isaac: and he that had received the promises
offered up his only begotten son, of whom it was said, That
in Isaac shall thy seed be called : accounting that God was
able to raise him up, even from the dead ; from ivhence also
he received him in a figure.
THE whole life of the patriarchs was an apt illus
tration of the life of faith ; because, when they had
abundant opportunities of returning to the country
2325.] ABRAHAM OFFERING UP ISAAC. 401
from whence they had come out, they refused to do
so, and preferred living as strangers and pilgrims in
a foreign land, testifying plainly to all around them,
that they regarded not this world as their home, but
were in pursuit of a better, that is, an heavenly
country 3 . The Apostle, having shewn us this, re
turns to the case of Abraham, of whose faith he had
already spoken in terms of high commendation, but
whose principal act of faith remained yet to be no
ticed, as being the most illustrious exercise of that
grace which the world had ever seen. This we are
now to consider : and it will indeed be found pro
fitable to mark,
I. The wonderful transaction here recorded
God issued a command to Abraham to offer up
his son
[This was such a command as was sufficient to confound
his reason, and to excite in his mind a doubt whether it could
proceed from a God of truth and love. The account is given
us in the !22d chapter of Genesis, where all the circumstances
that attended it are recorded. Abraham had had a son given
to him in his old age, when neither he nor his wife, according
to the common course of nature, could hope for any progeny.
This son was constituted the appointed medium for bringing
into the world " the Seed, in whom all the nations of the earth
were to be blessed." Yet this son was Abraham to take, and
with his own hands to offer him up a burnt-offering to the
Lord. Upon the delivery of this command, we might suppose
him almost of necessity to say, Can this proceed from God ?
Can he not only take away thus the life of an innocent youth,
but require me, the father of that youth, to be his executioner?
Surely the suggestion comes rather from Satan, who seeing
that this youth is to be the progenitor of the Messiah, the
Redeemer of the world, would take advantage of my desire
to please God, and make me his instrument to defeat the
purposes of the Almighty, by destroying the very person to
whom the promises are made. But he had no doubt whence
the voice proceeded ; and therefore]
This command he instantly set himself to fulfil
[He " conferred not with flesh and blood :" he listened not
to the dictates of carnal reason, nor consulted for a moment
the judgment of his wife ; but addressed himself to his arduous
a vcr. 13 1G.
VOL. XIX. D D
402 HEBREWS, XL 1719. [2325.
duty with readiness, with perseverance, and with a fortitude
that was invincible. " He rose up earl) 7 in the morning, and
saddled his ass, and took two of his young men with him, and
Isaac his son, and clave the wood for the burnt-offering, and
rose up, and went unto the place of which God had told him b ."
But so distant was the appointed place, that he reached it not
till the third day. What a time was here for meditation and
reflection ! and what conflicts may we suppose him to have
experienced in his soul between parental love and duty to his
God ! Yet he persevered : yea, when the beloved youth, seeing
in his father s hands the knife that was to slay the sacrifice,
and the fire that was to consume it, put to him the touching
question ; " My father, behold the fire and the wood ; but
where is the lamb for a burnt-offering ? " still he maintained
his resolution ; and, waving any direct answer to it, proceeded
to the place. There, no doubt, he revealed the matter to his
son, who acquiesced in the Divine appointment; and then,
having laid the wood in order, and bound his son, raised the
knife to inflict the fatal wound. With what more than human
firmness must he have been endowed, to execute an act so
revolting to all the feelings of his nature, and so likely to
transmit his name with infamy to the remotest posterity !
How was it that he acquired strength to perform the act ?
We are told,]
In the execution of it he was animated and upheld
by faith
[To this principle his obedience is expressly ascribed :
" By faith he offered Isaac." Mere reason would suggest to
him, that, in destroying his son, he would annihilate the hopes
of the whole world, founded as they were on the progeny that
should hereafter spring from his loins. But by faith he was
so persuaded both of the truth of God in his promises, and of
his power to accomplish them, that he hesitated not to obey
the Divine mandate ; assured that, though his son were slain
and burnt to ashes, God would rather raise him up to life
again than suffer one jot or tittle of his word to fail. What
though no instance of such an interposition had ever yet
existed? that was no reason that it should not exist, if it
were necessary to the performance of the Divine promises.
Indeed an interposition little short of that, had already existed
in the very birth of Isaac, who had been given to him, when
neither he nor Sarah could, according to nature, have any
hope of an offspring : and as Omnipotence had given that son
in accomplishment of a promise, so the same Almighty Power
both could, and would, restore him even from the dead.
b Gen. xxii. 3.
2325.] ABRAHAM OFFERING UP ISAAC. 403
Nor was he in this respect disappointed of his hope : for,
in the moment his hand was lifted up to slay his son, God
arrested his arm, and forbad the execution of his purpose,
accepting the will for the deed, and accounting that as actually
done which in an instant of time would have been irrevocably
done, if the same authority that enjoined it had not interposed
to prevent it : so that Abraham is always spoken of as having
actually offered up his son ; and as having, "in a figure, re
ceived him again from the dead."]
Now, as in this transaction there are several dif
ferent points to be attended to, so will there be a
corresponding diversity in,
II. The instruction to be derived from it
We may learn,
1. From his trial, the use and intent of trials
[God is said to have " tempted Abraham." But we are
not to understand from this that he did any thing witli a view
to lead Abraham to the commission of evil : in that sense
" God never tempts any man : and if any man be drawn to
the commission of sin, it is only through the influence of his
own in-dwelling corruptions ." But God gave him this com
mand, in order that it might be seen, both by Abraham him
self and by the world at large, whether he had grace to execute
it. God, in all his dispensations towards the Jews in the
wilderness, had the same object in view, as Moses informed
them at the commencement of their journeying in the wilder
ness 11 , and afterwards reminded them just previous to their
entrance into Canaan 6 . He warned them also that at all
future periods they must be on their guard not to be drawn
aside from Jehovah by persons pretending to a divine autho
rity, even though they should work miracles in confirmation
of their word, or utter prophecies that should eventually come
to pass ; for that God would suffer such impostors to arise, in
order to put their fidelity to the test, and to give them an op
portunity of evincing what was in their hearts f . God himself
indeed needed not for his own information such events ; for he
knew what was in man, whether it was brought forth into act,
or not : but they themselves could know it only by seeing the
actual operation of their own principles : and therefore, for
the comfort of some, and the humiliation of others, he suffered
their principles to be brought to the test, and afforded by his
own dispensations an occasion for their internal graces or
c Jam. i. 13, 14. d Exod. xvi. 4.
e Deut. viii. 2. f Deut. xiii. 1 3.
404- HEBREWS, XL 1719. [2325.
weaknesses to display themselves". It is for the same end that
God at this day suffers obstacles of various kinds to be put in
the way of his people ; he does it, that their faith may be tried ;
and that, if it stand the trial, redoubled benefits may accrue
unto them 1 . Know ye then that these temptations, which
are to so many an occasion of falling, are intended of God to
be to you an occasion of approving your fidelity to him. The
prospect of some advantage, or of the gratification of a forbidden
appetite, presents itself to you : and by it God says, " Now,
which will you prefer, my honour or your own lust? Look to
it, that you be steadfast in your obedience to me." In like
manner, when persecution arises becauses of the word, or when
any who profess godliness make shipwreck of faith and of a
good conscience, it is all permitted by God, as far as you are
concerned, on purpose to detect your hypocrisy, if you are un
sound at heart ; or to evince the steadfastness of your faith in
him. Make then this improvement of every temptation, that
you may come out of it as gold from the furnace, and prove
by means of it " the sincerity of your love 1 ."]
2. From the graces which carried him through it, the
different offices of faith and fear
[The particular end of this temptation was, to discover
whether Abraham truly "feared God k :" and God acknow
ledges that that point was by the obedience of his servant
clearly ascertained. Now by " fear," is meant such a reve
rential awe of the Divine Majesty, as swallows up all other
considerations, and determines us to fulfil God s will at all
events. It annihilates all other fear, and constrains the soul
to reply to its persecutors, " Whether it be right to hearken
unto you more than unto God, judge ye ; for I cannot but
proceed in my duty to him, though the whole world should
combine to oppress me 1 ." But fear alone would be ineffectual
to prevail in so great a warfare : therefore faith comes to its
aid ; and presents to the mind the promises of God ; the pro
mise of effectual aid in the conflict, and of an abundant recom-
pence after it. Without this succour, our spirit would soon
fail : but under an assurance that God will fulfil his word, we
are enabled to go forth " strong in the Lord, and in the power
of his might," and to defy the whole universe to " separate us
from the love of Christ." The two should always be united;
the one to operate as a stimulus, and the other as an en
couragement. If either be wanting, our obedience will be very
imperfect : it will want that holy reverence which we should
ever maintain even in the midst of our most exalted joys, or
g 2 Chron. xxxii. 31. h 1 Pet. iv. 12, 13. 2 Cor. viii. 8.
k Gen. xxii. 12. Acts iv. 19, 20.
2325.1 ABRAHAM OFFERING UP ISAAC. 40.")
that filial confidence which so peculiarly pleases and honours
God. See then, brethren, that, however difficult the service
be which God requires of you, it be performed resolutely and
without delay. Let no consideration under heaven weigh with
you, any more than the dust upon the balance, in opposition
to any known command. And whilst you labour to obey
God s precepts, hold fast his promises with a confidence that
nothing can shake. Listen not to any carnal reasonings, how
ever specious they may be, when once you know what the
word of God requires. Duty is yours: events are God s.
Labour you to execute your part; and leave him to fulfil his,
in his own way, and in his own time. Let it suffice for your
encouragement, that " he is faithful who hath promised ;"
and, that " what he hath promised he is able also to perform."]
3. From the issue of his trial, the benefit of ap
proving ourselves faithful to our God
[" By this act of his he was justified." As a sinner,
indeed, he had been accepted of God forty years before, as soon
as ever he believed in that promised " Seed who was to
descend from him, and in whom all the nations of the earth
were to be blessed:" and in that sense he was justified by faith
only 1 ". But St. James says truly, that " he was justified by
works also, when he had offered Isaac his son upon the altar 11 ;"
for by that act he was justified in his own conscience, and
justified before the whole world. A tree may be good: but
how shall it be known to be good but by its fruit? It is then
only perfect when it is laden with fruit, and thus demonstrated
to be good. And Abraham, though previously pardoned and
accepted by his God, was then proved and evidenced to be a
righteous character, and in a state of acceptance with God,
when by this astonishing act of obedience he displayed the
reality and efficacy of his faith. From that time lie was
honoured with that glorious appellation, " The friend of God :"
and, for his farther encouragement, God confirmed all his
promises to him with an oath"; that by these two immutable
things, in which it was impossible for God to lie, he might
have the stronger consolation. Nay more, his Isaac, whom, in
his mind and purpose, he had sacrificed, was now restored to
him: and O ! to what unspeakable advantage ! What delight
would he henceforth feel in a son so given, and so restored to
him as from the dead !
And shall we find it in vain to sacrifice any thing to the
Lord? Shall we not, in proportion to the greatness of our
sacrifices, and the willingness with which they have been
"> Rom. iv. 3 a, 911, >() >>. Jam. ii. 21 -2X.
" (Jen. xxii. Hi.
406 HEBREWS, XI. 1719. [2325.
offered, have an evidence in our souls that we are in favour
with God ? Will not the very exercise of such grace demon
strate to us the truth and efficacy of the grace we have re
ceived ? And, when we have shewn such love to God, can we
entertain any doubt of God s love to us? Shall we feel any
difficulty in concluding, that, if we have so chosen and loved
God, " he has first chosen and loved us p ?" Moreover, God
will give unto us the witness of his Spirit, assuring us that
we are indeed his children, and his friends 3 . This is what
St. Paul has plainly taught us to expect: He tells us, that
" tribulation worketh patience ; and patience, experience 1 ;
(that is, an evidence arising from trial, such an evidence as the
gold has of its purity after having stood the trial of the fire ;)
and experience, hope ; and hope maketh not ashamed, because
the love of God is shed abroad in our hearts by the Holy
Ghost, which is given unto us 8 ." Fear not then, any of you,
to sacrifice your very Isaac to the Lord, if called to it. The
trial may be painful at the time, but " it shall be to your praise
and honour and glory, as well as unto the praise and honour
and glory of your God, at the appearing of Jesus Christ*."]
4. From the typical aspect of the whole, the trans
cendent love of God to man
[It is said, that " Abraham received Isaac from the dead
in a figure* 1 " This expression many interpret as importing
that the whole of this history was a type or figure of our
redemption by Christ. Whether that be the true import of
the expression or not, I can have no doubt but that the whole
transaction was typical of that most astonishing and incom
prehensible mystery, the gift of God s only-begotten Son to
" die for our sins, and to be raised again for our justification."
Behold, then, the love of God in this! Do we admire the
obedience of Abraham to the Divine command ? O ! what
shall we say of the love of Almighty God, who, without any
necessity on his own part, or any solicitation on ours, gave his
only-begotten Son, not to die by a wound which inflicted pain
only for a moment, but under the curse due to sin, even to the
sins of the whole world ? From all eternity did he ordain this
sacrifice ; and never drew back from his purpose. When his
Son entreated with strong crying and tears to have the cup
taken away from him, it was not removed ; but was given him
to drink, even to the dregs. With his own hand too did the
Father inflict the fatal wound : yes, " it pleased the Lord
Jehovah to bruise him x ." For Isaac, the Lord accepted a
P John xv. 1G. 1 John iv. 10. <i Rom. viii. 16. 1 John iii. 24.
1 eWt/i)/j . s Rom. v. 3 5.
1 1 Pet. i. 7. u ir irnpufioXrj.
x Isai. liii. 10.
2326.] MOSES CHOICE. 407
substitute, a ram caught in the thicket: but no substitute was
found for the Lord Jesus Christ, seeing that he himself was the
substitute for a guilty world : and, in token that his sacrifice
had made a full atonement for sin, he was raised from the
dead, and exalted to heaven, to carry on and perfect there the
work which he had begun on earth. What shall we say to
this love? The height, the depth, the length, the breadth of
it, how unsearchable! how utterly incomprehensible! Turn
then your eyes from Abraham to Abraham s God : or, if you
look at Abraham at all, let it be not so much to admire, as to
imitate, his obedience. " He saw by faith the day of Christ,
and seeing it, he rejoiced ;" and counted no sacrifice too costly
wherewith to honour him. Your views of Christ, and of the
Father s love in him, are incomparably clearer than ever
Abraham s were : and therefore, if it be possible, your obe
dience should be proportionably more prompt, more self-
denying, and more firm. Let then every lust be sacrificed to
God without reserve, and every interest too that may stand in
the way of your duty to him. So shall you be children of
Abraham indeed, and be acknowledged the friends of God by
him, who will revvcird every man according to his works.]
MMCCCXXVI.
MOSES CHOICE.
Ileb. xi. 21 26. 1$ tj faith Moses, when he was come to
refused to be called the son of Pharaoh s daughter,- chousiny
rather to suj/ er affliction with the people of Cod, than to
enjoy the pleasures of sin for a season ; esteeming the re
proach of Christ greater riches than the treasures in llyypt :
for he had respect nnto the recompence of the reward.
IT is a great advantage to us to be conversant
with the Holy Scriptures, not only because from
them we learn the principles of religion, which can
be derived from no other source, but because we see
in them examples which have upon them the stamp
and impress of God s approbation, and which there
fore we cannot presume to disapprove. Had any
individual of the present day acted as Moses did in
the instance before us, we should, I doubt not, have
all agreed in condemning him as inconsiderate, en
thusiastic, and unwise. Not knowing his motives,
or not giving him credit for them, we could not
408 HEBREWS, XL 2426. [2326.
have formed a correct judgment of his actions : but
we are sure that the choice which Moses made, how
ever absurd it might appear to those more imme
diately connected with him, was truly commendable.
In bringing it before you, I shall endeavour,
I. To explain it-
Two things must here be noticed :
1. His conduct
[He was, next to Pharaoh, the first man in the whole land
of Egypt, having been adopted by Pharaoh s daughter as her
son, and being regarded as such by Pharaoh himself. All the
pleasures, the riches, and the honours that man could possess,
with the exception only of the imperial diadem, were within his
reach, or rather he was in the actual enjoyment of them. Yet
the whole of these did he renounce : and not at a season when
by reason of youth he was unable to form a just estimate of
them, or by reason of age was incapable of enjoying them, but
in the very prime of life, at the age of forty, when he had ar
rived at full maturity both of body and mind a : and when, from
" being learned in all the wisdom of the Egyptians b ," he was
able to relish them with a zest, which a vulgar and uninstructed
mind knows nothing of, and which nothing but refinement can
bestow. All these he sacrificed voluntarily and with a deter
mined purpose, "refusing" to be recognised any longer under
the august character of Pharaoh s daughter, and choosing rather
to appear in his own proper character as a child of Abraham.
Whilst Moses was in this exalted station, his brethren ac
cording to the flesh were suffering under the most grievous
oppression. To unite himself with them, was to subject him
self to all the reproach and cruelty under which they groaned.
Yet he acknowledged them as his kindred : and voluntarily
participated with them in their lot: descending thus at once
from the highest eminence in the kingdom to the lowest state
of degradation and infamy.]
To obtain a just view of this conduct we must
notice,
2. The principle from which it proceeded
[We are told that he acted thus " by faith." By faith, he
saw that the Hebrews were exclusively " the people of God ;"
and that, as such, whatever they might endure from man, they
were and must be happy ; since God, the God of the whole
earth, was their God, and esteemed them as his own peculiar
treasure. He saw too, that the reproach that was cast upon
a Exocl. ii. 11. Acts vii. 23. b Acts vii. 22.
2326.] MOSES CHOICE. 409
them was " cast upon them for the sake of Christ," in whom
they professed to believe as their future Messiah, the Saviour
of the world. Had they chosen to intermarry with the Egyp
tians, and become one people with them, they would have
suffered nothing from Pharaoh, but would have fared as the
rest of his subjects : but, holding fast their regard for Abraham
as their father, and their expectation of Christ as to spring
from one of his descendants, they exposed themselves to all
the injuries which an envious, cruel, and despotic monarch
could inflict : so that their reproach was properly " the re
proach of Christ," Christ himself being the object of it, and
suffering it, as it were, in the person of his people . He saw
yet further, that the afflictions which they endured for Christ s
sake should in due time be recompensed ; and, that all who
participated in their sufferings, should partake also of their
reward. As the patriarchs looked by faith to a heavenly city,
and a heavenly country, so did Moses look to a heavenly re
ward; in the prospect of which he was willing to forego all
that this world could give him, and to sustain all that his most
potent and malicious enemies could inflict upon him. Indeed
in this view he esteemed reproach to be " riches," " great
riches," yea, " greater riches than all the treasures of Egypt."]
But as the wisdom of this conduct may be doubted,
I shall proceed,
II. To vindicate it-
It may be thought that this measure was unneces
sary, inexpedient, and absurd : but,
1. It was not unnecessary
[Circumstanced as he was, it became him to act as he did.
He was, I grant, greatly indebted to Pharaoh s daughter: and
he was bound to regard her with all the duteous affection which
belonged to the relation into which he had been adopted by
her. But his duty to the God of Abraham was paramount to
every other : and he would have sinned, if he had merged his
fidelity to God in his regards for any creature whatsoever.
All the pleasures which he had enjoyed, however innocent in
themselves, were " pleasures of sin," as long as he continued
to acknowledge the God of the Hebrews as his God, and the
faith of the Hebrews as his faith. The neglecting to confess
his God was, constructively, to deny him : and, it he continued
any longer to deny God, he could expect nothing but to be
denied of God in^the day of judgment. The measure therefore
which he adopted was not unnecessary, but absolutely neces
sary, both for his peace in this world, and his happiness in the
world to come.]
e Sec Acts ix. 4. Col. i. 21.
4!0 HEBREWS, XL 2-t 26. [2326.
2. It was not inexpedient
[It might be supposed, that if he had continued, like
Joseph, at the head of the Egyptian government, he might
have mitigated their sorrows, even though he should never be
able to effect their release. But he had a secret intimation
from God, that the time of their deliverance drew nigh, and
that he was to be the instrument by whom they should be de
livered. And so strong was this impression upon his mind,
that he engaged in the work rashly and prematurely, without
any direction from God ; and thereby reduced himself to the
necessity of fleeing to a foreign land, to avoid the punishment
to which his own unwarrantable temerity had exposed him d .
The question in his mind was, What duty to his God required?
and he was not at liberty to calculate then on matters of
expediency, or to weigh in the balance of carnal reason the
possible or probable issues of different events. His duty was
to obey God ; and to leave to God to save his people in his
own time and way, according to his own infallible and eternal
counsels.]
3. It was not absurd
[Moses looked beyond the concerns of time, and acted
with eternity in view. He knew that his pleasures, riches,
and honours, how great soever they were, were only " for a
season;" and that the afflictions to which he was about to
subject himself, were also "fora season" only; whereas the
recompence which his sacrifices would insure him, was eternal.
What comparison then could there be between these things?
or what room was there for hesitating one moment which he
should prefer ? If he gained the whole world, what would it
profit him, if he lost his own soul ? or if, by sacrificing the
whole world, his soul should be saved, what reason could he
have to regret the sacrifice ? His choice then was that which
sound wisdom dictated, and true piety inspired.
In truth, this is no other choice than what all the Prophets
and Apostles in their respective ages have approved. David
" would rather be a door-keeper in the house of his God than
dwell in the tents of ungodliness 6 :" And why? Because,
as he tells us in another psalm, " A little that a righteous man
hath is better than the riches of many wicked f ;" better in its
possession, better in its operation, better in its end. Solomon
was of precisely the same mind ? . St. Paul, like Moses, actually
" suffered the loss of all things, and accounted them but dung,
that he might win Christ V Having made a sacrifice of every
thing, so far was he from feeling himself impoverished by his
d Acts vii. 2429. e Ps. Ixxxiv. 10. f Ps. xxxvii. 16.
e Prov. xv. 16, 17. h Phil. iii. 8.
2326.] MOSES CHOICE. 411
loss, that, " when he had nothing, he accounted himself as
possessing all things ;" and actually " took pleasure in all his
necessities and distresses, from a consideration of the benefit
which would accrue from them to himself, and the glory to his
Lord and Master k ." St. Peter confirms this view of the subject
most fully, and in terms too which are peculiarly applicable to
the case before us : for he declares, that the sufferings of God s
people are " Christ s sufferings ;" that from them arises much
honour to God, and much benefit to the soul ; and that they
are rather to be accounted grounds of joy, than occasions of
sorrow and regret 1 . To these I will only add the testimony
of our Lord himself, who, in the epistle to the Church of
Smyrna says, " I know thy works, and tribulation, and poverty ;
but thou art rich m ."
After such testimonies as these, we cannot but approve the
conduct to which our text refers.]
From this subject then we may SEE,
1. How erroneous are the views of worldly men !
[The men of this world set a high value on the things ot
time and sense, whilst sin appears in their eyes but a light and
venial evil. By them, suffering is more dreaded than sin :
and the loss of an opportunity of honouring God is of no
account in comparison of the loss of great honours and great
emoluments. They will strain every nerve to combine the
irreconcileable services of God and mammon : and, if the one
or the other must be sacrificed, they will hold fast their
pleasures, their riches, and their honours, instead of parting
with them for the Lord, " To forsake all and follow Christ,"
is to them a hard lesson, which they cannot, and will not,
learn. But the example of Moses must be followed by us all,
so far at least as our circumstances are similar to his. We
must all confess Christ openly before men. We must all
unite ourselves to his people, and take our portion with them.
Whatever cross may lay in our way, we must take it up
cheerfully, and bear it after him, " going forth to him without
the camp, bearing his reproach 11 ." We are not indeed of
necessity called to renounce the highest distinctions : because
they may be held, and the most important offices in the state
may be executed, in perfect consistency with our duty to God ;
as no doubt they were by Daniel : but if the hope of acquiring
eminence, or the fear of losing it, deter us from the perform
ance of any duty, or lead us to a compliance with any sin, we
are then called to take the decided part that Moses did, and
to forsake all for Christ. Let. us then not seek great things
2 Cor. vi. 10. k 2 Cor. xii. 9, 10. 1 Pet. iv. 12 M.
111 Rev. ii. 9. n Ileb. xiii. 13.
412 HEBREWS, XL 27. [2327.
either for ourselves or our children : or, if we possess them,
let us not seek our happiness in them, but in God alone. If
we possess not his favour, though we had kingdoms in our
possession, we are poor : but if he be our God, then, though
bereft of every thing else, we are rich.]
2. How blessed they are who live by faith !
[True it is that the whole of their life is foolishness in the
eyes of unconverted men : and they must of necessity meet
with many reproaches and persecutions for the truth s sake.
But, notwithstanding all that they are, or can be, called to
endure for righteousness sake, the very worst of their portion
is better than the best of the portion of ungodly men : the best
that the world can give, is its treasures : and the worst that
the believer can receive, is its reproaches and persecutions :
yet is the reproach which the believer sustains for Christ s
sake, greater riches than all the treasures of Egypt. How
superior then must the believer s portion be in the eternal
world ! If the believer in a dungeon is richer, and happier,
than the unbeliever on a throne, what must his portion in
heaven be when compared with the unbeliever s in hell ! Be
not dejected, then, ye who are despised or persecuted for
Christ s sake, but by faith view your privileges, and expect
your reward. Our blessed Lord has set forth the worst of
your portion, and pronounced you in the midst of all " blessed."
And he has set forth the best of the unbeliever s portion, and
denounced nothing but "woes" against him in the midst of
all . Take but eternity into your estimate of things, and
have respect unto the recompense of your reward in heaven ;
then will every sacrifice be small, every suffering light, every
service easy. In such a frame you will rejoice to suffer shame
for Christ s sake, and account death itself, though of the most
violent and cruel kind, a subject of desire rather than of fear,
of self-congratulation rather than of sorrow p .]
Luke vi. 2026. P Phil, ii. 17.
MMCCCXXVII.
FAITH SEEING THE INVISIBLE GOD.
Heb. xi. 27. He endured, as seeing him who is invisible.
NOT any one of all the catalogue of worthies in
the Old Testament, not even Abraham himself, stands
higher than Moses ; who, when possessed of all that
rank and affluence could confer on man, abandoned
2327.] FAITH SEEING THE INVISIBLE GOD. 413
it all, that he might participate the lot of his op
pressed and persecuted brethren. He was assured,
indeed, that God would compensate to him all the
losses which he sustained ; and " he had respect to
the recompence of that reward." But he would not
have been able to maintain his stand as he did, if he
had not found a present support from God. On his
first attempt to deliver Israel, about forty years be
fore, he had failed, partly through precipitation, in
killing the Egyptian, and partly through fear, in flee
ing from the grasp of his enraged enemies. But
now he maintained his steadfastness, and executed
his commission with undaunted courage ; because
he saw, by faith, that God who is invisible to the
eye of sense : " he endured, as seeing Him who is
invisible."
This remarkable expression will lead me to shew,
I. The peculiar faculty with which believers are
endowed
By nature, they possess no other faculty than is
common to the unregenerate world : and to repre
sent piety as proceeding from, or as indicative of, a
new sense, is to open a way for the grossest enthu
siasm, or rather for the entire exculpation of all who
do not possess it : for, a man who never possessed
the sense of seeing or hearing could contract no cri
minality whatever by acting as one who was blind or
deaf. Yet, if I may be allowed to follow the para
doxical expression of my text, the believer has a
faculty peculiar to himself, a faculty of " seeing" an
object that is invisible, even " God himself, who is
invisible."
Believers do see the invisible God
[God, it is true, is, in his essence, invisible : " he dwelleth
in the light which no man can approach unto ; and no man
hath seen him, or can see." Yet does faith bring him so
powerfully before the mind of believers, that they may be
iiaid to " see " him ; because they are as much assured of his
presence, as if they beheld him with their bodily eyes. We
all know the effect of glasses of different forms ; either as
magnifying an object, so as to make it visible, notwithstanding
414 HEBREWS, XL 27. [2327.
its smallness ; or as bringing it near to us, notwithstanding its
vast distance, within the reach of our visual organs. I mean
not to say that there is any just comparison between these
artificial aids and faith ; but, when we consider what we our
selves can effect by such helps, we may, without any great
difficulty, imagine the power which God himself has given to
faith.]
They have a realizing sense of his presence with
them
[It is manifest that Moses saw God with him, just as
Elisha " saw the chariots of fire and horses of fire" that en
compassed him. Thus does every believer, in proportion as
his faith is lively and operative, view God present with him.
God is with his people, as a witness, to observe their conduct :
he is with them, as a protector, to deliver them from danger :
he is with them, as a provider, so that, " though lions do
lack and suffer hunger, they that serve him shall want no man
ner of thing that is good." He is with them, too, as a com
forter, who will make their consolations to abound above all
their afflictions : and as a rewarder will he recompense into
their bosom all that they either do or suffer for him. In all
these views, Moses, no doubt, beheld him: and to the very
end of time will he thus reveal himself to all his believing
people.]
This being their exclusive privilege, I will proceed
to state
II. The advantage they derive from it in the divine
life
From this realizing view of the Divine presence,
believers obtain,
1. Firmness in acting
[Moses was undaunted by the menaces of Pharaoh 3 .
Nay, more : he, in his turn, warned Pharaoh, that all the first
born of Egypt, even of Pharaoh s own household, should die
that very night; and that the very courtiers around the
throne should come bowing to him, and entreating him with
all the children of Israel, to depart out of the land : and that
then he would go, whether Pharaoh should consent to it or
not b . Such is the firmness which a sense of the Divine pre
sence will give to every believer. Whoever it be that threatens
him, or whatever the threat contain, his answer will be,
"Whether it be right to hearken unto you more than unto
God, judge ye : for we cannot but do the things which God
a Exod. x. 28, 29. b Exod. xi. 48.
2327.] FAITH SEEING THE INVISIBLE GOD. 415
has required of us c ." Thus it was that faith operated in the
Hebrew Youths. In vain was the furnace lighted before them :
they could not be diverted from their purpose to serve the
Lord. Their reply to the enraged monarch was decisive :
" Our God whom we serve is able to deliver us from the
burning fiery furnace ; and he will deliver us out of thine hand,
king. But if not, be it known unto thee, O king, that we
will not serve thy gods d ." Trials to the same extent are not
at this day experienced amongst us : but there will be enough
to prove the courage of all who profess to serve the Lord : and
whilst the unbelieving are intimidated and turned back, the
true believer will " endure, as seeing Him that is invisible."]
2. Composure in suffering
[It was no grief to Moses that he had given up all the
treasures of Egypt, or that he had undertaken to " suffer
affliction with the people of God." " The yoke of Christ to
him was both light and easy." And thus it is to every true
believer. The Apostles, when beaten for their fidelity to
Christ, " rejoiced that they were counted worthy to suffer
shame for his sake e ." And Paul and Silas, with their feet in the
stocks, and their backs torn with scourges, " sang praises to God
at midnight f ." Thus, in all cases where a man has a realizing
sense of the Divine presence, the cross which he has to bear,
is rather a ground of glorying than of complaint g , and causes
him to " rejoice and leap for joy h ." The light of God s coun
tenance lifted up upon him, infinitely more than counter
balances any bodily pains; so that, however his afflictions may
abound, his consolations outweigh them all.]
3. Confidence in conflicting
[Moses, as we have seen, had no doubt about the issue of
the contest between him and Pharaoh. And to every true
believer this will be a self-evident truth : " If God be for me,
who can be against me 1 ?" Extremely animated is the pro
phet s description of this state of mind : " The Lord God will
help me : therefore shall I not be confounded : therefore have
1 set my face like a flint ; and I know that I shall not be
ashamed. He is near that justifieth me : who will contend
with me? let us stand together: who is mine adversary? let
him come near to me. Behold, the Lord God will help me :
who is he that shall condemn me ? lo, they all shall wax old
like a garment ; the moth (the weakest creature in the uni
verse) shall eat them up k ." To this effect St. Paul speaks at
large, defying all the creatures in the universe to separate him
c Acts iv. 19, 20. d Dan. iii. 17, 18 c Acts v. 41.
f Acts xvi. 25. e Gal. vi. 14. h Matt. v. 12.
Rom. viii. 31. k Isai. 1. 7 9.
416 HEBREWS, XI. 28. [2328.
from the love of Christ 1 . So, let the weakest of true believers
be able to say, " I have set the Lord always before me ;" and
he may confidently add, " Because he is at my right hand, I
shall not be moved" 1 ."]
Let me now ADDRESS,
1. The timid
[" Who art thou, that thou shouldest be afraid of a man
that shall die, and of the son of man which shall be made as
grass ; and forgettest the Lord thy Maker n ! " Is he not pre
sent with you, as well as with others ? or, " Is his ear heavy,
that he cannot hear; or his hand shortened, that it cannot
save ?" Dishonour him not by unbelief. Consider how awful
will be the fate of " the fearful and unbelieving, when they
shall take their portion in the lake of fire and brimstone :" and
" fear not him who can only kill the body, and after that has
no more that he can do ; but fear Him who can destroy both
body and soul in hell : yea, I say unto you, Fear him p ."]
2. The enduring saint
[How was God glorified in Moses, when he thus braved
the wrath of Pharaoh, and took on him the charge of carrying
the whole nation of Israel to the promised land ! His extre
mities were great : but was he ever forsaken ? Was not the
sea opened for him; and manna rained down from heaven;
and water given him from the stricken rock ? Go ye then
forward ; and know, that " your strength also shall be according
to your day q ." Your trials may succeed each other, like the
waves of the sea : but " he that endureth unto the end, the
same shall be saved 1 ."]
1 Rom. viii. 33 39. m Ps. xvi. 8. n Isai. li. 12, 13.
Rev. xxi. 8. P Luke xii. 4, 5. 1 Deut. xxxiii. 25.
r Matt. xxiv. 13.
MMCCCXXVIII.
MOSES FAITH IN RELATION TO THE PASSOVER.
Heb. xi. 28. Through faith he kept the passover, and the
sprinkling of blood, lest he that destroyed the firstborn should
touch them.
PERSONS, when speaking upon the comparative
excellences of faith and works, are very apt to over
look the relation which they bear to each other :
whereas there is no true faith which is not productive
2328. J MOSES* FAITH IN THE PASSOVER. 417
of good works ; nor are there any works truly good,
which do not proceed from faith as their root and
principle. Supposing that they could exist sepa
rately, the preference might justly be given to good
works : because they are the end, whilst faith is only
the means to that end. Detach from each other the
root and fruit of a tree ; and no one will hesitate to
prefer the fruit. But they cannot be separated ;
they are to each other as the cause and effect : and
in proportion as any one values good works, he
ought to value faith, as their originating and produc
tive cause. True it is that there are works which
are reputed good, and which may be done by an in
fidel or a heathen : and these, imperfect as they are,
are certainly better than a barren and inoperative
faith : but works that are truly good can proceed
from faith alone : and the peculiar excellence of faith
is, that it is the spring and source from whence all
good works proceed ; and from whence they will
naturally proceed, as its genuine fruit and offspring.
It is on this account that the Apostle accumulates in
the chapter before us so many instances of a lively
faith. A person ignorant of true Christianity would
expatiate only upon the works : but the Apostle traces
the streams to the fountain-head ; and fixes our at
tention upon that faith from whence they flowed.
In considering the faith of Moses as recorded in
the text, we shall mark,
I. The particular act by which it displayed itself in
him
God had determined to destroy the first-born both
of man and beast throughout all the land of Egypt,
with the exception of those belonging to his own
oppressed and afflicted people. But when the de
stroying angel should be sent forth to execute this
judgment, how should the Hebrews be distinguished
by him? And how should he know where to strike,
and where to forbear ?
For the preservation of his people God appointed
peculiar means
VOL. xix. i; F.
418 HEBREWS, XL 28. [2328.
[The whole account is given us in the twelfth chapter of
Exodus. A lamb was to be killed by every family of the
Hebrews. Its blood was to be poured forth into a bason, and
to be sprinkled with hyssop upon the lintel and the side-posts
of their doors ; (not upon the threshold ; for that sacred blood
was not to be trampled on by any:) and the flesh of the lamb
was to be eaten, (not raw, or sodden, but roast with fire,) with
bitter herbs, and with certain forms, which it is not to our
present purpose to specify. The blood so sprinkled was to
serve to them as a pledge of their security, and to the angel
as a token that he was to pass over that house which was so
protected. And in remembrance of this deliverance, the ordi
nance so instituted was ever after to be called the Passover.]
These means Moses used in faith
[He gave the necessary directions to the Jewish people,
who instantly carried them into effect. In this both Moses
and the people shewed the power of faith. Moses doubted
not but that in the space of a few hours God would inflict the
threatened vengeance on all the first-born of Egypt : nor did he
doubt but that the simple means proposed would prove effectual
for the preservation of the Hebrews. He did not attempt to
station any centinel at the door of one single family for the
purpose of calling the attention of the angel to the blood that
had been sprinkled; but with perfect confidence addressed
himself to the observance of the ordinance that had been
appointed, having no thought that any other precaution was
necessary, nor any fear that the destroying angel would
through ignorance or inadvertence exceed the commission he
had received.]
And these means proved effectual
[At midnight the judgment was executed throughout all
the land of Egypt, so that there was not a single house where
in the first-born was not dead, even from the first-born of
Pharaoh himself to the first-born of the captive that was in the
dungeon. But of the first-born belonging to Israel, not one
was hurt ; " the destroyer had not touched so much as one of
them."]
Without dwelling unnecessarily upon this peculiar
act, by which faith displayed itself in Moses, I shall
proceed to notice,
II. The corresponding act by which it is to shew
itself in us
The whole human race, as transgressors of the
law, are obnoxious to the wrath of an avenging God.
2328.1 MOSKS* FAITH IN THE PASSOVER. 419
But God has appointed means of safety to all who
will make use of them in faith. He has sent his own
Son to die a sacrifice for sin ; and has appointed
HIM to be the only means of our preservation.
We are to seek deliverance through him, precisely
as the Hebrews did through the paschal lamb
[This is told us by St. Paul, who says, " Christ our Pass
over is sacrificed for us %" thus identifying the Lord Jesus
with the paschal lamb as the type, of which HE is the great
antitype.
Now the first thing we have to do, is to sprinkle our souls
with his blood. There is no other protection than this for any
human being. We may bring all the good works which ever
were wrought by any mortal man, and they will not avert the
stroke of divine justice. No means will suffice, but those
which God himself has appointed. Whether we see any
suitableness in the means or not, they are to be used, and
used in faith. Nothing is to be substituted as more conducive
to the end; nothing to be added, to increase the efficacy of
this simple ordinance. The Lamb of God is slain : his blood
is poured forth : we are by faith to sprinkle it on our souls,
assured that, when we have put ourselves under that safe
guard, " there can be no condemnation to us b ;" but that,
" Christ will be to us as an hiding-place from the wind, and a
covert from the tempest ; as rivers of water in a dry place, as
the shadow of a great rock in a weary land c ." If we attempt
to substitute any thing for this, or to add any thing to it, we
destroy its efficacy altogether, and render it of no avail d .
We must also feast upon the flesh of this great Sacrifice,
in token of the full confidence which we have in our safety
through him, and as the means of deriving fresh supplies of
strength from him. How strongly has our blessed Lord him
self inculcated this truth ; " Except ye eat the flesh of the
Son of Man, and drink his blood, ye have no life in you c ."
We must eat it indeed, " with the bitter herbs" of repentance,
and " with the unleavened bread of sincerity and truth f ." But
we must eat it as " a feast," yea, as " a feast of fat things K ;"
and we shall then find it a source of all needful strength unto
our souls 1 .]
We shall then find in him the same security
[Of all the first-born that belonged to Israel, the destroyer
" touched not" so much as one. And who ever perished, after
" 1 Cor. v. 7. b Rom. viii. 1. c Isai. xxxii. _>.
d 1 Cor. iii. 11. Gal. v. 24. <= John vi. . ,: , ;>C>.
{ Exod. xii. 8. with 1 Cor. v. S. K Isai. xxv.fj.
Isai. xxv. 4.
l- O HEBREWS, XI. 28. [2328.
having fled to Christ for refuge, and sprinkled their souls with
his atoning blood ? In what instance did the destroyer ever
overlook the sign, or the sign prove an ineffectual guard
against his uplifted arm ? If Christ be " a propitiation for
the sins of the zvhole world" and his blood be able to cleanse
from all sin, then may all trust in him as " able to save them
to the uttermost ; nor shall any one that trusts in him be
ashamed or confounded world without end."]
Here then we SEE, in a striking point of view,
1. In what an awful state they are who neglect the
Gospel of Christ !
[The people of Egypt, unconscious of the impending
judgment, or unconcerned about it, retired to rest as secure
as usual. But at midnight, when they were all asleep, it
came upon them ; so that " there was a great cry throughout
all the land of Egypt : for there was not a house where there
was not one dead ." In that instance the cry was amongst
the survivors. But amongst ourselves, when persons are sum
moned to their great account, there is no apprehension excited,
lest they should have fallen as monuments of God s wrath.
We mourn the loss of them as relatives ; but as for the
vengeance that may have seized them in the midst of their
security, we think not of it. But of the thousands that are
daily swept away, how fearful is the doom of the generality !
What shrieks, what cries are uttered by them on their first
entrance into the presence of their God ! Could we but hear
one of them, O how would it pierce our inmost souls ! Yet, if
we did hear it, our terror would operate with no more abiding
effect, than did that of the Egyptians ; who no sooner found
that the Israelites were " entangled in the land," than they
pursued after them with the most vindictive wrath to destroy
them. But, beloved, know that the judgments of God will
be executed, whether ye believe it or not. Your presumptuous
security will avail you nothing. What did it avail the ante
diluvian world ? Did not the deluge come the very same day
that Noah entered into the ark ? and did not all experience
the fate which they had been warned to expect ? Yes ; every
day and hour brought it nearer to them : and in like manner
" your judgment also lingereth not, and your damnation
slumbereth not k ." Awake then from your slumbers, ye foolish
virgins, ere the Bridegroom come : and as ye know not at what
hour he will come, lose not another in fleeing from the wrath
to come, and laying hold on eternal life.]
2. How happy and secure they are who truly
believe in Christ !
J Exod. xii. 30. k 2 Pet. ii. 25.
2328.] MOSES* FAITH IN THE PASSOVER. 421
[Realize to yourselves one moment the different states of
the Israelites and the Egyptians on that night, when the angel
was spreading death and destruction all around him. Behold
the consternation that pervaded all the families of Egypt ; and
then look within the houses of the Hebrews, and behold their
serenity and joy. O what a contrast ! And all through the
influence of faith ! So it is at this hour with those who truly
believe. They know what judgments are coming on the whole
world of the ungodly: they know, that they themselves deserve
them, as much as any other persons whatsoever: they know,
that nothing which they can do can avert the stroke of Divine
justice : but they know that God has appointed means of
safety : they know that, however inadequate according to our
vain conceits the means may be to the end, they are, and shall
be, effectual to all who use them in faith : they are conscious
that they have used them ; and that they renounce every other
ground of hope, and place their dependence solely on the blood
of the Paschal Lamb. They are feasting too from day to day
on the flesh of that Paschal Lamb ; and they have no wish but
to cast off the yoke of Egypt, and to prosecute their journey to
the promised land. The peace which others have, if it may be
called peace, is owing to their disbelief of their danger : but
the peace of the godly arises from their view of the sufficiency
of Christ to save them, and of the faithfulness of God to all
who hope in his promised mercy. Take ye then, my beloved
brethren, the Israelites for your example. Take them at that
precise moment, with " their loins girt, and shoes on their
feet, and staves in their hands, and eating their sacrifice in
haste," ready at any instant to obey the Divine mandate, and to
go forth to Canaan under the Divine guidance and protection.
Then shall ye be Christ s disciples indeed : and then " shall ye
eat, whilst others are hungry ; and drink, whilst others are
thirsty : then shall ye rejoice, whilst others are ashamed ; and
sing for joy of heart, whilst others cry for sorrow of heart, and
howl for vexation of spirit 1 ."]
3. With what delight we should all welcome the
return of this day m !
[To the people of Israel this day was enjoined to be
observed even to the latest generations as the most memorable
day in the whole year. And well might that night be termed,
" a night to be much observed unto the Lord"." Methinks,
the annual return of it, to those who bore in remembrance the
mercies then vouchsafed to them, could not fail of filling their
1 Isai. Ixv. 13, 14.
m This conclusion is adapted only to Easter Day, on which the
twelfth chapter of Exodus is read as the First Lesson for the day.
n Kxod. xii. -12.
422 HEBREWS, XL 30. [2329.
souls with the most lively joy, since then, and not till then,
was their deliverance complete. But what was their redemp
tion when compared with that which we have experienced,
and which was completed as on this day, when our Lord and
Saviour rose from the dead? Till then, he himself lay a
captive in the grave : but then he triumphed over all his
enemies, and " led captivity itself captive." If you say, True,
but my enemies still live and are mighty ; and they still follow
me, and will reduce me again to my former bondage : fear
not; for though they will follow you, they shall not prevail
against you ; and shall only follow, in order that God s power
may be the more magnified in their final destruction. Assert
then your liberty : go forth under the Divine protection :
harbour no unbelieving fears. Is there a sea before you ? it
shall open, and afford a dry path for your feet. Is there then
nothing but a dreary wilderness before you, where you will be
exposed to all manner of dangers and necessities ? Fear not ;
for " you shall dwell on high: your house of defence shall be
the munitions of rocks : bread shall be given you, and your
waters shall be sure : your eyes too shall behold your King in
his beauty ; they shall behold the land also that is very far
off ." Are ye laden with any measure of Egyptian gold?
Bring it forth with you, and consecrate it to the service of
your God. It was with that that Moses furnished the taber
nacle of old: and God will make use of your talents also,
whatever they may be, for the enriching of his sanctuary, and
the advancement of his glory. Come then, ye who know the
value of redemption, and pant after perfect liberty ; and
behold the Paschal Lamb, now already roasted by the fire of
God s wrath, and set before you, as it were, on the table of
the Lord. There is the very Paschal Lamb : come feast upon
it with love and gratitude : eat it, and be satisfied : eat it, and
be strengthened : eat it, and live for evermore : for Christ
himself invites you : " Whoso eateth my flesh and drinketh my
blood, hath eternal life; and I will raise him up to the enjoy
ment of it at the last day : for my flesh is meat indeed, and my
blood is drink indeed."]
Isai. xxxiii. 16, 17.
MMCCCXXIX.
THE WALLS OF JERICHO THROWN DOWN BY FAITH.
Heb. xi. 30. By faith the walls of Jericho fell doivn, after
they were compassed about seven days.
HOW intelligent creatures should be affected by
any principle, is easy to be conceived ; because the
2329.] WALLS OF JERICHO CAST DOWN BY FAITH.
human mind is susceptible of the strongest impres
sions from every thing that is submitted to its consi
deration. But what connexion any principle can have
with inanimate creatures, any farther than through
its influence on human agents, does not at first sight
appear. Take the principle of love, for instance.
We may love the flowers which are growing in our
garden : but any farther than our love operates to
secure attention to those flowers, they will be alto
gether unaffected by it. But there is a peculiarity
in the principle of faith which does not attach to any
other principle whatever ; namely, that it has respect
to God, and calls forth his power ; and is therefore
capable of influencing every thing, whether in heaven
or earth. A surprising effect of it is mentioned in
reference to the walls of Jericho, which, through its
powerful operation, were thrown down.
In speaking of faith as illustrated by that event,
we shall be led to notice,
I. Its distinguishing properties
Wherever a living faith exists in the soul, it will
approve itself by,
1. A patient observance of the appointed means
[The means appointed for the capture of that fortress were
certainly very peculiar. The Israelites, who were encamped
against it, were to walk in procession around it seven successive
days in perfect silence ; the trumpets only blowing. On the
seventh day, they were to go round it seven times, and then
to shout : and at the precise moment that they shouted, the
walls were to fall, and open for them a free passage into the
city. These means they used. They did not pour contempt
upon them as unsuited to the end : nor did they grow weary
in the use of them : nor did they attempt to add any thing to
them. They felt that it was not for them to canvass the wisdom
of God s appointments, but to obey them : and therefore they
followed implicitly the Divine command 3 , and " compassed the
city seven days."
Such is universally the operation of true faith. God has
appointed means for the salvation of the soul. He requires
that we should repent of all our past sins ; that we should be
lieve in the Lord Jesus Christ as having offered an atonement
a Josh. vi. 1 1C.
424- HEBREWS, XL 30. [2329.
for sin ; and that we should give up ourselves to Christ, to be
washed by his blood, and to be renewed by his Spirit. In
order to further this work within us, he has prescribed means
to be used by us both in public and in private : in public, we
must attend on his ordinances ; because, as he is peculiarly
honoured by them, so he is pleased to make them in a more
especial .manner the channels of his gracious communications
to our souls : in private, we must read his blessed word, and
meditate upon it, and pray over it ; and, through the influence
of his Spirit, endeavour to mortify the whole body of sin. We
are not to be questioning the use and efficacy of these means,
but to use them in obedience to our God. True faith will not
say, like Naaman, " Are not Abana and Pharpar better than
all the waters of Israel ? and may I not wash in them and be
clean 15 ?" but it will go to Jordan, according to the direction
given, and expect the blessing only in the use of those ordi
nances which God has prescribed.]
2. A confident expectation of the promised end
[At the appointed time the Jewish army " shouted," not
doubting but that they should see the predicted event accom
plished . In all the instances of faith recorded in this chapter,
this is a very prominent feature. Noah believed that he should
be saved in the ark : and Abraham believed that Isaac should
be restored to him even from the dead.
Thus it is at this day. Faith never questions either the
power or veracity of God : it assures itself, that " he is faithful
who has promised ;" and that what he has promised he is " able
also to perform." It is not from the means that faith expects
the end; but from God, in and by the means. The adequacy
of the means to the end comes not within its contemplation.
If a posterity, innumerable as the stars of heaven, is promised
to Abraham and Sarah, they consider not their own advanced
age, but believe, that the promise, however improbable ac
cording to the course of nature, shall be fulfilled. Though the
promise, after it was first given, was deferred for twenty years,
they still hold fast their faith, and expect its accomplishment
in due season. Thus shall we also, whatever difficulties may
arise in our Christian course, expect a successful issue, assured,
that " none who come to God through Christ shall ever be
cast out," and that " of those whom the Father has given to
Christ, not one shall ever be plucked out of his hands." This
is the very description which the Prophet Isaiah gives of faith
as to be exercised under the Christian dispensation : " It shall
be said in that day, Lo, this is our God ! we have waited for
him, and HE WILL SAVE us : this is the Lord; we have waited
b 2 Kings v. 12. c Josh. vi. 20.
2329.] WALLS OF JERICHO CAST DOWN BY FAITH. 425
for him, we will be glad and rejoice in his salvation. For in
this mountain (the Church) shall the hand of the Lord rest ;
and Moab (the representative of all the Church s enemies) shall
be trodden down under him, even as straw is trodden down for
the dunghill : and he shall spread forth his hands in the midst
of them, as he that swimmeth spreadeth forth his hands to
swim : (making the very resistance of his enemies the means of
advancing his own glory : ) and he shall bring down their pride
together with the spoils of their hands : and the fortress of the
high fort of thy walls (be they even as strong as those of
Jericho,) shall he bring down, lay low, and bring to the ground,
even to the dust d ."]
In addition to the properties of faith, our text
leads us to notice,
II. Its sure effects
If exercised to the end without wavering, it will
surely issue in,
1. The believer s triumph
[Down fell the walls of Jericho at the appointed moment,
and its garrison became an easy prey to the Jewish army.
And what is there which the believer cannot effect under its
influence ? " If he have but faith as a grain of mustard-seed,
he can remove the most deep-rooted mountains with a word, or
plant a sycamore-tree in the depths of a tempestuous ocean."
Nothing can stand before it. Mountains of guilt, though so
high as to reach unto the heavens, are " cast by it into the
very depths of the sea e ." Lusts, though deeply rooted as hell,
shall be plucked up f , and the tender plants of divine grace have
stability, and growth, and fruitfulness amidst all the storms and
tempests, whether from without or from within, that can dis
turb and agitate the soul g . Does Satan summon all his forces
to withstand its power? He finds the believer inaccessible to
his assaults 11 , and is put to flight before him : and in a little
time " he shall be bruised under the feet" of the least and
weakest of God s people k . "All things are possible to him
that believeth," because his faith brings down Omnipotence to
his aid ; so that, though earth and hell combine against him,
he sets them at defiance, and is " more than conqueror over
all 1 ." See this exemplified in the combat of David and Goliath.
In the eye of sense, it was impossible for David to succeed :
d Isai. xxv. 9 12. The image of swimming is worthy of parti
cular notice.
e Mic. vii. 19. f Rom. vi. 14 Ezek. xxxvi. 2527.
f Heb. xiii. 9. 1 Pet. v. 10. h Kpli. vi. 10. 1 John v. IS.
Jam. iv. 7. k Rom. xvi. 20. Rom. viii. i57.
426 HEBREWS, XL 30. [2329.
in the eye of faith, it was impossible for him to fail. The
issue is well known : the stripling slew the giant, and cut off
his head with his own sword. And so shall the weakest strip
ling among the soldiers of Christ prevail, making the very
weapons of his adversaries the means of advancing and com
pleting his own triumphs.]
2. The glory of God-
[The whole land of Canaan trembled at this event, just as
they had before done at the report of all the wonders which had
been wrought in Egypt. Had any thing been left for the
Jewish army to execute, the glory might, in appearance, have
been shared by them : but when nothing but a shout proceeded
from them, the work was manifestly the Lord s alone.
And thus it is that God will work in behalf of all who trust
in him. He makes our faith the measure of his communica
tions, saying to us, " According to your faith be it done unto
you." It is owing to our want of faith that we behold so few
manifestations of his power and grace : " He does not many
mighty works amongst us because of our unbelief 11 ." But
where faith is in exercise, he honours it with peculiar appro
bation, passing by all other graces that are combined with it,
and commending faith alone : " O woman, great is thy faith ;"
" Thy faith hath saved thee ; go in peace ." This is the grace
which, above all others, honours God; and, as " they who are
strongest in faith give most glory to himP," so to those who
exercise it he will not fail to give the brightest discoveries of
his glory : for what he said to Martha, he says to every one of
us, " Said I not unto thee, that, if thou wouldest believe, thou
shouldest see the glory of God q ?" Yes, he does say it, and will
fulfil it, not only in the progressive triumphs of his grace, but
in the ultimate and everlasting possession of his glory. Men
may deride our expectations, as it is probable the men of Jeri
cho, after a few days, did the harmless processions of the
Jewish hosts : but God will in due time make bare his arm,
and gain himself the glory and the victory.]
We will now endeavour to IMPROVE this subject,
1. In a way of caution
[Every one imagines that he has faith. But, if we come
to inquire into the objects and grounds of men s faith, we find
it for the most part, nothing but presumption. They expect
heaven ; but not in the way of God s appointment, but in
some way of their own, which he has never prescribed. In
stead of repenting deeply of their former sins, and fleeing to
m Josh. ii. 10, 11. with vi. 27. n Matt. xiii. 58.
Matt. xv. 28. Luke vii. 50. P Rom. iv. 20.
1 John xi. 40.
2329.] WALLS OF JERICHO CAST DOWN BY FAITH. 427
Christ for refuge, and living in the constant observance of
public and private ordinances, according to God s command, they
are supine and careless, as if nothing at all was to be done by
them as evidential of their faith. Now I would ask, what
would have been the event, if the Jewish army had proceeded
on this plan? Suppose they had said, We think it absurd
to look for the destruction of this fortress by faith alone : we
will form a trench round the city, and batter it down with the
implements of war: would they have succeeded? Or suppose
they had said, We will expect the city to fall, as God has
said; but to what purpose are these repeated processions? We
shall spare ourselves that fruitless trouble, which will only ex
pose us to the derision of our enemies : Or suppose they had
said, We will use the appointed means ; but in order to make
success doubly sure, we will form a trench, which shall both
add to our security, and prevent their escape : Do we imagine
that on any one of these plans they would have been crowned
with success ? We feel no hesitation in saying, that they
would have been disappointed of their hope; because they
proceeded not according to the commands of God : yea, we doubt
not but that the wrath of God would have broke forth against
them, as it did on Uzza, because David in carrying up the
ark was inattentive to the order that Moses had prescribed 1 .
Know then that, however confident our expectations of heaven
be, they will end in disappointment, if we presume to alter, or
neglect, or add to, the means which God himself has ordained.
I pray you all to consider this : you especially, who have never
yet repented in dust and ashes; you who have never given
yourselves to reading, and meditation, and prayer; you who
are not yet daily prostrating yourselves at the foot of the cross,
and relying on Christ as your only hope ; I beseech you to
consider, how awfully you delude your own souls, whilst you
promise yourselves the enjoyment of the heavenly Canaan.
The same too I must say to those, who, whilst they profess to
rely on Christ, are making their own works either a joint
ground of their hope, or a warrant for their faith in Christ.
Your victory can be gained only in the way that it was gained
at Jericho : you must use all the means which God has en
joined, without either taking from them or adding to them :
but you must expect success from God alone, and be content
that he alone be glorified.]
2. In a way of encouragement
[Many are discouraged because of their own extreme
weakness, and because, though they have diligently used the
appointed means, they seem not to have advanced at all, or to
r 1 Chron. xv. 13.
428 HEBREWS, XL 31. [2330.
have any nearer prospects of success. But what if Israel had
yielded to such discouragements, and ceased from their labours
before their work was done ? True it is, that the precise time
for the interposition of Jehovah was made known to them ; but
it is concealed from you : nevertheless it is as much fixed in
the Divine counsels with respect to you, as it was to them : and
" in due season you shall surely reap, if you faint not." What
if you are unequal to the task ; was not the sound of rams
horns, and the shout of the people, weak? Only be content
to be weak, and you will then be strong ; because " God will
perfect his own strength in your weakness." See how God
himself chides, yet supports, your fainting mind 5 And
see what a frame of mind, though in the midst of all your
conflicts, you are privileged to possess* Follow then
the advice which God himself gives you ; and, " though walk
ing in darkness, stay yourselves upon your God." And, if
still unbelieving fears arise, chide yourselves, like David, and
say, " Why art thou cast down, O my soul, and why art thou
disquieted within me ? Hope thou in God ; for I shall yet
praise him, who is the health of my countenance and my
God u ." In a word, let this saying sink down into your ears,
and animate and sustain your souls; " Believe in the Lord
your God, so shall ye be established ; believe his prophets, so
shall ye prosper x ." Only go on a little longer in a patient
continuance in well-doing, and the victory is yours ; and glory,
and honour, and immortality are yours also.]
8 Isai. xlix. 24, 25. * Isai. 1. 79.
u Ps. xliii. 5. x 2 Chron. xx. 20.
MMCCCXXX.
RAHAB CONCEALING THE SPIES.
Heb. xi. 31. By faith the harlot Rahab perished not with
them that believed not, when she had received the spies with
peace.
FAITH is usually considered merely as an assent
to testimony ; human faith having respect to human
testimony, and divine to that which is divine. Hence
the subject of faith is supposed to lie within a small
compass. But there is not a more comprehensive
subject within the whole circle of man s duties : for
whilst faith has respect to every thing which God has
spoken, it operates in every thing which man does.
2330.] RAHAB CONCEALING THE SPIES. 429
The chapter before us shews how inexhaustible the
subject is. Faith was the one principle by which all
the saints there enumerated were influenced : and in
every distinct instance its operations were widely
different : so that, though in appearance the same
subject is brought under discussion, it is presented
to us in so different a light as to assume a new cha
racter.
In considering the fate of Rahab, we shall be led
to shew,
I. To what it had respect
The whole account of Rahab is continued in the
second chapter of Joshua : and to that chapter we
must refer as forming the groundwork of this dis
course - - It will there be found, that, though
she was an inhabitant of Canaan, and had in her
earlier life been notoriously dissolute, she was now a
believer in the God of Israel. What she had heard
of him had fully convinced her, that he was the only
true God. This she openly avowed to the spies
whom she had received : " The Lord your God, he
is God in heaven above, and on earth beneath a ."
But it was not in a mere general way that she ac
knowledged Jehovah: she had just and distinct views
of him ; and had respect to,
1. His purposes as sure
[She knew that God had " given to Israel the land" of
Canaan for their inheritance 1 ": and that his purpose respecting
it should infallibly be accomplished. As the Creator and
Governor of the universe, he had a right to dispose of every
thing in it: and, having transferred the land to Israel, he
would surely invest them with the possession of it. Thus will
true faith present God to our view as a mighty Sovereign,
who orders every thing both in heaven and earth. It will
discover him to us as having shewn distinguishing favour to his
peculiar people, in that, whilst he has passed by the angels
who sinned, and left the greater part of mankind also in utter
darkness, he has revealed to them a Saviour, yea, and " re
vealed him in them" also as the hope of glory c . He has also
prepared an inheritance for them from the foundation of the
Josh. ii. 11. b ver. 9. c Gal. i. 16.
430 HEBREWS, XL 31. [2330.
world, even the heavenly Canaan ; and called them to take
possession of it as his special gift, through the merits and
mediation of his Son Jesus Christ d . The manner of taking
possession of it also he has ordained, even by faith in Christ ;
by whose blood they shall be justified, and by whose Spirit
they shall be renewed. All this will faith regard as unalter
ably fixed in the Divine counsels; so that those who possess
the first-fruits here, shall infallibly reap the harvest of salva
tion in a better world 6 .]
2. His perfections as unbounded
[Whilst she was convinced that his power was irresistible,
she, though of an accursed race and of an abandoned character,
had no doubt but that God s mercy would extend even to her,
if she sought it with her whole heart. Hence of her own
accord she received, and hid, the spies, and dismissed them in
peace, in hopes that she and her family might be spared : and
all the security she required was, an oath in Jehovah s name,
that no evil should be inflicted on her, when the threatened
vengeance should be poured out on all beside. And is she
not here also an example to us? Yes: by faith we must
survey him in all his glorious perfections : we must view him
as a God of all grace, whose mercy is infinite; who delights in
the exercise of mercy; who "waits to be gracious" to the
very chief of sinners, " keeping mercy for thousands, forgiving
iniquity, transgression, and sin," and following them with
this tender expostulation, " Turn ye, turn ye from your evil
ways ; for why will ye die, O house of Israel ? " " As I live, I
have no pleasure in the death of a sinner, but rather that he
should turn from his wickedness and live." To this our faith
should have especial respect ; because it is our great encourage
ment to seek his face. To know that " the blood of Jesus
Christ will cleanse from all sin ;" that " whosoever cometh to
God by him shall in no wise be cast out;" and that " where
sin has abounded, grace shall much more abound ;" to know
this, I say, and to realize it by faith, is the richest consolation
which a broken-hearted sinner can enjoy. At the same time
we should, like her, assure ourselves, that " God s counsels
shall stand, and that he will do all his will :" we should bear
in mind the records of his former interpositions, and from
them be convinced that " there is no wisdom, nor under
standing, nor counsel against the Lord f ." Theoretically indeed
we do acknowledge this: but how few feel it practically!
How few are so impressed with the idea as to despair of
escaping his wrath, but by casting away the weapons of their
rebellion, and laying hold on his proffered mercy !]
d Rom. vi. 23. e 2 Thess. ii. 13, 14. f Prov. xxi. 30.
2330.] RAHAB CONCEALING THE SPIES. 431
But this part of our subject will come more pro
perly before us, whilst, in our further investigation of
her faith, we shew,
II. How it operated
From the instance to which the text directs our
attention, we see, that it operated in a way,
1. Of holy fear-
[Rahab did not merely participate the terror which had
seized all the inhabitants of Jericho, a terror that served only
to harden their hearts, but a fear associated with a conscious
ness of her demerits, and a determination to seek for mercy.
And, till this is wrought within us, there is no true faith in
our souls. The very first work of the Holy Spirit is " to
convince us of our sins ;" to shew us our desert and danger ;
to make us sensible that " we are wretched, and miserable,
and poor, and blind, and naked." Till we are brought to
the condition of those on the day of Pentecost, who " were
pricked to the heart," and with a deep sense of their guilt and
misery cried out, * Men and brethren, what shall we do?"
there is nothing done effectually towards our conversion to
God, nothing that can give any hope of the salvation of our
souls.]
2. Of intense desire
[Her desire of mercy swallowed up every other con
sideration. She forgot all which passes under the name of
patriotism, conceiving that she had a prior and a paramount
duty to the God of Israel. So sure was she that God s pur
poses should be fulfilled, that she did not for a moment imagine
that any efforts of hers to destroy the spies would at all avail
for the protection of her countrymen. She saw that this was
an opportunity afforded her for the preservation of her soul ;
and, if she let it pass unimproved, she should only involve
herself in the ruin that could not possibly be averted. She
therefore sided with Jehovah and his people against those who
were related to her according to the flesh ; and determined at
the risk of her life to cast in her lot with the people of the
Lord. Thus should we also postpone every consideration
under heaven to the honour of God and the salvation of our
souls. The love of our country is confessedly an important
duty, as the love of our parents also is : but when our duty to
God stands in opposition to the wishes or interests of our
earthly superiors, the line of duty plainly is to serve God at all
events. The direction given to the Church under the character
of a spouse, is this : " Hearken, O daughter, arid incline thine
ear ; forget also thine own people, and thy father s house ; so
432 HEBREWS, XL 31. [2330.
shall the King have pleasure in thy beauty: for he is thy
Lord God: and worship thou HiM g ." Our Lord s declaration
to his followers is plainer still : " If any man come to me, and
hate not his father and mother, and wife and children, and
brethren and sisters, yea and his own life also, he cannot be
my disciple 11 ." The kingdom of heaven is a pearl, for which
faith will part with all in order to possess it.]
3. Of unreserved obedience
[Every direction that was given her she readily complied
with ; and in no instance departed from the terms on which
alone she was encouraged to expect mercy. Nor will any one
who truly believes that he shall be an object of sparing mercy,
account " any of God s commandments grievous." His deter
mination through grace will be to be found in God s appointed
way, fulfilling all righteousness, and " walking in all the
statutes and ordinances of the Lord blameless." One parti
cular commandment given to her I will here notice as of more
than ordinary importance, namely, that of binding the scarlet
line in her window, as the memorial of her faith, and the
means of her preservation. Had this been neglected, she had
perished with the rest of her countrymen : but by this her
safety was secured. There is a corresponding command given
to every one that desires to obtain mercy, which above all he
will be anxious to obey, namely, that of believing in Christ 1 ,
and " abiding in him," as the branch abides in the vine k . Faith
will teach him, that, if he be not found in Christ, the sword
of divine vengeance will surely cut him off, as that of the
destroying angel did the first-born, whose doors were not
sprinkled with the blood of the paschal lamb. In a word, as
soon as true faith is formed in the soul, the one inquiry will
be, "Lord, what will thou have me to do 1 ?" and from that
time the believer s desire will be to " stand perfect and complete
in all the will of God."]
In the account given of her faith, we see,
III. What it obtained
1. A deliverance from that destruction which came
on all her unbelieving neighbours-
fin Jericho nothing that breathed was left alive, with the
exception of Rahab and her family: but to them the promised
mercy was vouchsafed. And who that believes in Christ shall
g Ps. xlv. 10, 11. h Luke xiv. 26. 1 John iii. 23.
k John xv. 4 7. The injunction to abide in him is repeated four
times.
1 Acts ix. 6.
2330.] RAHAB CONCEALING THE SPIES. 433
perish ? Against the unbelieving world the deluge of God s
wrath will prevail, and sink them all without exception into
everlasting perdition : but to those who are in Christ, no evil
shall accrue. They are in the true ark, against which the
winds and waves shall beat in vain. In the great day of the
Lord, there will be a separation made between the sheep and
the goats ; nor shall one of either flock be found through any
mistake confounded with those whose nature so widely differs
from his own : not a lamb shall be found amongst the goats ;
nor a kid amongst the sheep : but each will have the portion
assigned him by the Judge of all, the unbelievers in the lake
of fire and brimstone ; the believers in the regions of eternal
bliss. Amongst " the chaff that shall then be burnt up
with unquenchable fire," not the smallest grain of wheat shall
be found 1 ".]
2. A portion among the chosen people of the
Lord
[This is particularly noticed in the subsequent history of
Rahab : she was incorporated with Israel, and made a partaker
of all their privileges". So, though we have been aliens from
the commonwealth of Israel, and strangers from the covenants
of promise, we shall be made nigh by the blood of Christ, as
soon as we believe in him; and from being " strangers and
foreigners shall become fellow-citizens with the saints and of
the household of God ." Look through the Holy Scriptures,
and see all that belongs to the saints, either in this world or
the next, and you will read only the catalogue of your own
possessions: for " all things are yours, when ye are Christ s 1 ."]
3. The transcendent honour of being brought into
the nearest relation to Christ himself
[Who would have thought that this poor Canaanite, of an
accursed nation, and once of an abandoned character, should
be chosen of God to be an instrument of bringing into the
world the Lord Jesus Christ, the Messiah, the Saviour of the
world ? Yet so it was : Salmon, one of the progenitors of
Christ, married her: and their son Boaz married Ruth, the
Moabitess, from whom descended in an immediate line Obed,
Jesse, David. And will the parallel hold good here also ?
Shall we, on believing in Christ, become thus intimately united
with him ? Yes, and far more intimately ; for she, as his an
cestor, was one with him only corporeally ; whereas by faith
we become "one spirit with him q ." As relating to the flesh,
we are no nearer to him than others ; but as relating to the
m Amos ix. 9. n Josh. vi. 25. Eph. ii. 12, 13, 19.
P 1 Cor. iii. 22, 23. 1 1 Cor. vi. 17.
VOL. XIX. F F
434 HEBREWS, XL 31. [2330.
spirit, " we are members of his body, even of his flesh and of
his bones 1 ."]
From this subject then we LEARN,
1. How sovereign God is in the dispensation of
his gifts !
[Of all that were in Jericho, we read not of any to whom
true faith was given. Others, like the devils, believed, and
trembled : she alone " believed unto righteousness." It is
pleasing to reflect, that, amongst the most avowed enemies of
God and his Christ, there may be some hidden ones, whose
heart God has touched with true repentance, though their
views of salvation be very indistinct ; and who shall be saved
in the day of the Lord Jesus, whilst millions, who have enjoyed
the brighter light of the Gospel, will be cast out into outer
darkness. It is a rich consolation also to know, that the most
abandoned sinner in the universe is not beyond the reach of
mercy ; but that, as God s grace is his own, and he divides to
every one severally as he will, we may all without exception
look to him for mercy with a full confidence of acceptance
through the Son of his love. Let any one that is discouraged
through a sense of his own unworthiness, remember Rahab,
and, like her, cast himself upon the mercy of the God of
Israel.]
2. How certainly faith shall avail for the salvation
of the soul !
[We are told by St. James, that " Rahab was justified by
her works 8 ." But can any one suppose that the mere act of
receiving the spies, and dismissing them in peace, formed her
justifying righteousness before God ? Assuredly not : for it
was attended with great infirmity, seeing that she had recourse
to falsehood to conceal her conduct, because she knew not how
to trust in God to protect her from the consequences of it*.
But, imperfect as her works were, they evinced the sincerity
of her faith, and proved her to be indeed in a justified state
before God. If then a faith, so obscure as her s was, and so
imperfect in its actings, justified her before God, let no one
doubt but that a full affiance in the Lord Jesus Christ shall
assuredly bring him into a state of acceptance with God, and
ultimately prevail for the salvation of his soul.]
3. How certainly faith will also be productive of
good works !
It is in confirmation of this sentiment that St. James ad
duces the examples of Abraham and of Rahab as justified by
1 Eph. v. 30. s Jam. ii. 25. * Josh. ii. 4 G.
233 l.J POWER OF FAITH. 435
their works. He is shewing that faith without works is dead;
and that their works proved them to be possessed of a living
faith. Undoubtedly her faith was, as we have before observed,
not very distinct," though we doubt not but t 
