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Full text of "The Entire Works of the Rev. C. Simeon"

HOR^E HOMILETIC^E: 

ou 

DISCOURSES 

(PRINCIPALLY IN THE FORM OF SKELETONS) 

NOW FIRST DIGESTED INTO ONE CONTINUED SERIES, 
AND FORMING A COMMENTARY 



UPON EVERY BOOK OF 



THE OLD AND NEW TESTAMENT; 

TO WHICH IS ANNEXED, 
AN IMPROVED EDITION OF A TRANSLATION OP 

CLAUDE S ESSAY ON THE COMPOSITION OF A SERMON, 



IN TWENTY-ONE VOLUMES. 



BY THE REV. CHARLES SIMEON, M.A. 

SENIOR FELLOW OF KING S COLLEGE, CAMBRIDGE. 



VOL. XVI. 

1 & 2 CORINTHIANS. 



LONDON: 

HOLDS WORTH AND BALL, 

AMEN CORNER, PATERNOSTER ROW. 
MDCCC XXXIII. 




CONTENTS TO VOL. XVI. 



Discourse. 


Text. 


Subject. 


Page. 




1 CORINTHIANS 






1929. 


i. 49. 


The Blessings imparted by the Gospel 


1 


1930. 


i. 23, 24. 


The true Light in which the Gospel 








is to be regarded 


7 


1931. 


i. 2629. 


The Objects of God s Call 


10 


1932. 


i. 30, 


Christ is All in All 


17 


1933. 


ii. 2. 


Christ crucified, or evangelical Re 








ligion described 


32 










1934. 


ii. 3. 


The Feelings of a faithful Minister . 


48 


1935. 


ii. 4, 5. 


Apostolic Preaching 


53 


1936. 


ii. 6. 


Wisdom of the Gospel 


57 


1937. 


ii. 7. 


Mysteriousness of the Gospel . 


64 


1938. 


ii. 8. 


Ignorance of the Gospel, fatal 


69 


1939. 


ii. 9, 10. 


The Gospel a stupendous Mystery . 


76 


1940. 


ii. 10. 


The deep Things of God .... 


82 


1941. 


ii. 12, 13. 


Influences of the Spirit 


88 










1942. 


ii. 14. 


The natural Man s Ignorance of divine 








Things 


93 


1943. 


ii. 15, 16. 


Advantages of the spiritual Man . 


99 


1944. 


iii. 57. 


Undue Partiality to Ministers reproved 


104 


1945. 


iii. 11. 


Christ the only Foundation .... 


109 


1946. 


iii. 1215. 


Instructions to those who build upon 








the true Foundation 


113 


1947. 


iii. 16, 17. 


The Danger of defiling God s Temple 


116 


1948. 


iii. 18. 


The Means of attaining true Wisdom 


120 


1949. 


iii. 2123. 


The Christian s Privileges .... 


133 


1950. 


iii. 23. 


Believers are Christ s Property . 


139 


1951. 


iv. 1,2. 


Ministers, the Lord s Stewards . 


142 


1952. 


iv. 35. 


Paul s Indifference to Men s Judgment 


145 


1953. 


iv. 7. 


God to be acknowledged in every thing 


148 


1954. 


iv. 12, 13. 




151 


1955. 


iv. 21. 


An important Alternative .... 


155 



CONTENTS. 



Discount 


Test. 


Subject 


Page. 


1956. 
1957. 


1 CORINTHIANS 
V. 6. 

v. 7, 8. 


Sin a malignant Leaven, .... 
Christ OUT Passover 


158 
163 


1958. 
1959. 
1960. 
1961. 


vi. 911. 
vi. 19, 20. 
vii. 16. 
vii. 24. 


God s Mercy to the vilest Sinners 
The Duty of devoting Ourselves to God 
The Importance of Family Religion . 


166 
170 
173 
177 


1962. 


vii. 2931. 


Moderation in the Use of earthly 


183 


1963. 


vii. 32. 


o 

Aciainvt Carefulness 


187 


1964. 
1965. 


viii. 2. 
ix. 16. 


Proper Accompaniments of Knowledge 


190 
198 


1966. 


ix. 1923. 


The Nature and Extent of Christian 
Liberty 


201 


1967. 
1968. 


ix. 24. 
ix. 26, 27. 


Directions for running our Race . 
The Manner in which St. Paid sought 
for Heaven 


207 
211 


1969. 
1970. 
1971. 


x. 3, 4. 
x. 11. 
x. 12. 


The Manna and Rock Types of Christ 
The Judgments on the Israelites typical 
Aoainst Self-confidence 


215 
220 
224 


1972. 
1973. 
1974. 
1975. 


x. 13. 
x. 15. 
x. 15. 
x. 15. 


The Security of God s tempted People 
Appeal to Men of Wisdom and Candour 
On the Corruption of Human Nature 
On the New Birth 


226 
229 
239 
250 


1976. 
1977. 
1978. 


x. 15. 
x. 32,33. &xi. 1. 
xi. 24, 26. 


On Justification by Faith .... 
True Wisdom and Charity .... 
The Design and Importance of the 
Lord s Supper 


266 
283 

290 


1979. 


xi. 27, 29. 


On eating and drinking our own 
Damnation 


292 


1980. 


xi. 28. 


On the Preparation requisite before 


295 


1981. 


xii. 3. 


No Knowledge of Christ but by the 


297 


1982. 
1983. 


xii. 11. 
xii. 13. 


The Operations of the Holy Spirit . 


301 
306 


1984. 
1985. 
1986. 
1987. 


xii. 31. 
xiii. 1 3. 
xiii. 4 7. 
Niii. 912. 


Gifts and Graces compared 
The Importance of Christian Charity 
A Description of Charity .... 
The Saints J ieit s in Heaven . 


311 
322 
328 
336 



CONTENTS. 



Discourse. 


Text. 


Subject. 


Page. 




1 CORINTHIANS 






1988. 


xiii. 13. 


Faith, Hope, and Charity, compared 


340 


1989. 


xv. 1, 2. 


Christ a dying and a risen Saviour . 


345 


1QQO 


xv. 10. 


All of Grace . 


351 


1 *77\/ 

1991. 


xv. 17, 18. 


j 
The Necessity of Christ s Resurrection 


356 


1992. 


xv. 22. 


Adam a Type of Christ .... 


367 


iqOQ 


xv. 31. 


Dying daily 


370 


1994. 


xv. 34. 


Shamefulness of being Ignorant of God 


375 


1995. 


xv. 51 58. 


Death a conquered Enemy .... 


378 


1996. 


xvi. 13 14. 




384 


1997. 


xvi. 22. 


Guilt and Danger of not loving Christ 


388 




2 CORINTHIANS 






1998. 


i. 3, 4. 


The Trials and Consolations of Mi 








nisters useful to their People 


393 


1999. 


i. 12. 


The Testimony of a good Conscience . 


399 


2000. 


i. 13. 


The Churchman s Confession, or an 








Appeal to the Liturgy .... 


406 


2001. 


i. 20. 


The Stability of the Promises . 


421 


2002. 


i. 21, 22. 


Different Operations of the Holy Spirit 


425 


2003. 


ii. 11. 


The Devices of Satan exposed 


428 


2004. 


ii. 15, 16. 


The Importance of the Ministry . . 


435 


2005. 


iii. 2, 3. 


Christians are Epistles of Christ . 


439 


2006. 


iii. 5. 


The Extent of Man s Impotency . 


445 


2007. 


iii. 6. 


The Letter that killeth, and the Spirit 










450 


2008. 


iii. 6. 


The Law and the Gospel compared . 


455 


2009. 


iii. 711. 


The Glory of the Gospel above that of 










461 


2010. 


iii. 15, 16. 


The future Conversion of the Jews . 


468 


2011. 


iii. 17. 


Christ the Soul of the entire Scriptures 


477 


2012. 


iii. 18. 


Excellency and Efficacy of the Gospel 


481 


2013. 


iv. 4 6. 


The Contest between God and Satan 


484 


2014. 


iv. 7. 


Ministers, Bearers of a rich Treasure 


488 


2015. 


iv. 11. 


The Trials of Christians the Means 








of magnifying their Lord . . 


492 


2016. 


iv. 17, 18. 


The Christian sExpcrience inAffliction 


498 


2017. 


v. 15. 


The Christian s assured Prospect of 










502 


2018. 


v. 7. 


The Christian tvalking by Faith . 


508 



VJ11 



CONTENTS. 



I 2 CORINTHIANS | 

2019. v. 10, 11. ! The Improvement to be made of the 

Doctrine of a future Judgment . 

2020. v. 14, 15. ! The Constraining Power of Christ 

Love 

2021. v. 17. The Christian a new Creature 

2022. v. 19, 20. The Ministry of Reconciliation . 

2023. v. 21. The Way of Reconciliation with God 

2024. vi. 1, 2. The Grace of God not to be received 

in vain 

2025. vi. 4 10. The Character of a Christian Minister 

2026. vi. 10. Paradoxical Experience .... 

2027. vi. 1 1 13. Effects of the Gospel in enlarging the 

Heart 

2028. vi. 14 18. Separation from the World enjoined . 

2029. vii. 1. Sanctification wrought by the Promises 

2030. vii. 3. | The Grounds of a Minister s Regard 

for his People 

2031. vii. 10, 11. Repentance exemplified in the Co 

rinthian Church 

2032. viii. 1 5. Liberality to the Poor 

2033. viii. 7, 8. [Liberality to the Poor recommended . 

2034. viii. 9. , The Grace of Christ 

2035. viii. 13 15. Liberality encouraged 

2036. ix. 12 15. The Benefit arising from Attention to 

the Poor 

2037. x. 3 5. Efficacy of the Gospel 

2038. x. 15, 16. \The faithful Minister s Desires . . 

2039. x. 18. The Folly of Pride and Boasting . . 

2040. xi. 2, 3. Godly Jealousy the Duty of Ministers 

2041. xi. 2329. \St. Paul s Zeal illustrated and im 

proved 

2042. xi. 29. | Christian Sympathy 

2043. xii. 7 9. The Success of fervent Prayer . 

2044. xii. 10. A Sense of Weakness conducive to 

| Strength ....... 

2045. xii. 14. \TheDutyofMinisters 

2046. xiii. 4. The Power of the risen Saviour . 
2047., xiii. 5. Self-examination recommended 
2048.J xiii. 14. The Apostolical Benediction 



1 CORINTHIANS. 



MDCCCCXXIX. 

THE BLESSINGS IMPARTED BY THE GOSPEL. 

1 Cor. i. 4 9. / 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 : who shall also confirm you 
unto the end, that ye may be blameless in the day of our 
Lord Jesus Christ. God is faithful, by whom ye were called 
unto the fellowship of his Son Jesus Christ our Lord. 

WE cannot but admire the address which is ma 
nifest in all the Epistles of St. Paul. He of 
course has frequent occasion to mention truths which 
are far from palatable to those to whom they are 
spoken : but he always introduces them in so kind a 
manner, and accompanies them with such expressions 
of the most unfeigned love, that it is almost impossible 
for any to be offended with him. He never shrinks 
from a faithful discharge of his duty : but he exerts 
himself always, to the utmost of his power, to heal the 
wounds which his fidelity inflicts. The Corinthian 
Church was in a far worse state than any other that 
he had occasion to address : indeed the manners of 
the Corinthians, previous to their conversion, were 
dissolute even to a proverb ; and therefore it is the 
less to be wondered at, that, after their conversion, 
inany of them should still need admonition on points 
which they had hitherto been accustomed to regard 

VOL. XVI. R 



I 3 



1 CORINTHIANS, I. 49. [1929. 

as venial at least, if not altogether indifferent. On 
every thing necessary for their welfare, the Apostle 
here communicates his sentiments freely : but in the 
commencement of his epistle he makes no difference 
between the Corinthians and the purest of all the 
Churches. He knew that if many among them were 
corrupt, the great majority of them were sincere ; 
and therefore he comprehends them all in the first 
expressions of his regard, that he may afterwards 
have the more influence over those, whose errors he 
designed to rectify. And this by the way shews us, 
that, when we see in our Liturgy the same charitable 
expressions relative to the state of persons in our 
own Church, we ought not scrupulously to strain 
every word to the uttermost, but should allow the 
same latitude of expression in the one case as we do 
in the other. But not to dwell on this, we notice in 
this introductory acknowledgment of the Apostle, 

I. The blessings which the Gospel imparts 

The Gospel is no other than " a testimony" of 
Jesus. This was " the spirit of prophecy" under 
the Old Testament 3 ; and it is the spirit of all the 
writings in the New Testament. What the testimony 
was, is declared with great precision by St. John : 
" This is the record, that God hath given to us eter 
nal life ; and this life is in his Son ; he that hath the 
Son, hath life ; and he that hath not the Son of God, 
hath not lifeV 

The believer has this testimony " confirmed in 
him." There are two ways in which this testimony 
is confirmed : the one is externally, by signs and 
miracles ; the other is internally, by the operation of 
the Spirit of God upon the soul. The Corinthians 
had had it confirmed to them in both ways : for no 
Church exceeded them in miraculous gifts ; and in 
the change wrought upon their own souls, they had 
an evidence of the truth and power of the Gospel : 
they had an evidence of it in " the grace which had 
been given them by Jesus Christ." 

8 Rev. xix. 11. 1 John v. 11, 12. 1 Cor. xii. 10. 



1929.1 BLESSINGS IMPARTED BY THE GOSPEL. , 3 

Two things in particular they had received, which 
served to mark the saving efficacy of the Gospel ; 
namely, 

1. An enlightened mind 

[They had been " enriched by Christ with all utterance 
and all knowledge." Distinct from miraculous gifts, there is 
in believers a knowledge of an experimental kind, and an 
ability also to declare that knowledge with ease and preci 
sion. It is a knowledge derived from the heart, rather than 
from the understanding ; even such as Solomon refers to, when 
he says, " The heart of the wise teacheth his mouth, and 
addeth learning to his lips d ." St. John speaks of this when 
he says, " He that believeth in the Son of God hath the wit 
ness in himself 6 ." There is a perfect correspondence between 
the divine record concerning Christ, and the feelings of the 
believer s soul : he feels that he needs such a salvation as 
Christ offers, and that there is in Christ a sufficiency for all 
his wants : and in speaking of these things every believer 
throughout the universe is agreed. As in all human beings, 
notwithstanding some minute differences, there are the same 
general features belonging to the body ; so in the minds of all 
believers there is, notwithstanding a diversity in smaller 
matters, a correspondence in their general views and senti 
ments ; they all confess themselves to be sinners saved by 
grace through the Redeemer s blood. Others, who are not 
true believers, may have the same creed ; but they have not 
these truths written in their hearts ; nor can they speak of 
them from their own experience : this is the portion of the 
true believer only ; and it is a portion, in comparison of which 
all the knowledge in the universe and all the wealth of the 
Indies are but dross and dung f .] 

2. A waiting spirit 

[The Corinthians " came behind in no gift, waiting for 
the coming of our Lord Jesus Christ." The saints under the 
Mosaic dispensation waited for the first advent of our Lord : 
those under the Christian dispensation wait for his second 
advent, when he will come again from heaven in power and 
great glory, to gather together his elect, and to put them into 
full possession of their destined inheritance. The first Chris 
tians thought this period very near at hand: we who live almost 
1800 years after them, believe that it is yet distant; because 
there are many prophecies not yet fulfilled, which must receive 
an accomplishment before the arrival of that time. But, 
as far as respects us individually, the time is near to every 

(l Prov. xvi. 23. e I John v. 10. f Phil. iii. 8. 

p 

I) /v 



4 1 CORINTHIANS, I. 49. [1929. 

one of us, even at the door ; for, on the instant of our depar 
ture from the body, we are borne into the presence of our 
Judge, and have our portion for ever fixed. Hence the 
believer waits for his dissolution, as the promised commence 
ment of everlasting joys. Others may wait, and even long, 
for death, as a termination of their sorrows ; but it is the 
believer alone who " looks for and hastes unto the coming of 
the day of Christ," as the completion and consummation of 
all his joys. Others may affect heaven as " a rest " from 
trouble,- but the believer alone pants for it as a rest in God. 
In the view of that day, " he is sober, and hopes to the end 
for the grace that shall be brought unto him at the revelation 
of Jesus Christ g ."] 

But from our text we are led to notice farther, 
II. The blessings which the Gospel secures 

God in calling us to the knowledge of his Son, calls 
us also to a fellowship with his Son, in all the blessings 
both of grace and glory : and where he gives the 
former of these blessings, there he engages to impart 
the latter also. On this ground, the promise of a 
faithful God, the Apostle assured the Corinthians of, 

1. Their continued preservation 

[" He shall confirm you unto the end," says he. If 
believers were left to themselves, they would have no prospect 
of ever enduring to the end. So many and so great are the 
difficulties which they have to contend with, that they could 
have no hope at all. But God undertakes for them, to " keep 
them by his own power ihrough faith unto salvation." He 
engages both for himself and for them: for himself, that " he 
will not depart from them to do them good :" and for them, 
that " he will put his fear into their hearts, so that they shall 
not depart from himV If they offend him by any violation 
or neglect of duty, " he will visit their transgressions with 
the rod, and their iniquity with stripes : but his loving-kindness 
will he not utterly take from them, nor suffer his faithfulness 
to fail : for once he has sworn by his holiness, that he will not 
lie unto David ." So fully assured of this truth was Paul in 
relation to the Philippian Church, that he declared himself 
" confident of this very thing, that He who had begun a good 
work in them would perform it until the day of Jesus Christ k :" 
and the same confidence we may feel in relation to every true 
believer, that " none shall ever separate him from the love of 

* 1 Pet. i. 13. h Jer. xxxii. 10. 

1 Ps. Kxxix. 3035. k Phil. i. (j. 



1929.] BLESSINGS IMPARTED BY THE GOSPEL. 5 

Christ 1 ." God pledges his own word, that " he will not suffer 
them to be tempted above that they are able m ," but that "he 
will perfect that which concerneth them." When therefore 
we " pray to God that our whole spirit, soul, and body may 
be preserved blameless unto his heavenly kingdom," we are 
authorized to add, " Faithful is he who hath called us ; who 
also will do it"."] 

2. Their ultimate acceptance 

[" He will preserve us, that we may be blameless in the 
day of our Lord Jesus Christ." " Blameless" in some respect 
his people already are, inasmuch as the Lord Jesus Christ has 
washed them in his blood, and pronounced them "clean ." 
But in the last day we shall be blameless in ourselves, as well 
as in him ; being not only justified, as we now are, by his 
blood, but sanctified also by his Spirit, and transformed into 
the perfect image of our God. Then " will Christ present us 
to himself, without spot, or wrinkle, or any such thing ; yea, 
holy, and without blemish p :" and in the meantime he will, 
by his almighty and all-sufficient grace, "strengthen, and esta 
blish, and settle us even to the end q ." 

Thus does God assure to his people their continued preser 
vation, and their ultimate acceptance with him: and he pledges 
his own faithfulness for the performance of his word. 

But let no man imagine that these truths supersede the 
necessity of care and watchfulness on our part ; for God will 
never fulfil his promise to us but through the instrumentality of 
our exertions. Hence he requires every exertion on our part, 
precisely as if he had left the final issue solely dependent on 
our own efforts ; and suspends his promised mercies altogether 
on the performance of our duties. To obtain his final accept 
ance of us as blameless, we must hold fast our faith : " He 
will present us holy and unblameable, and unreproveable in 
his sight, if we continue in the faith grounded and settled, 
and be not moved away from the hope of the Gospel r ." We 
must also abound in love; we must " increase and abound in 
love one towards another, to the end that he may establish our 
hearts unblameable in holiness before God even our Father, 
at the coming of our Lord Jesus Christ with all his saints 8 ." 
We must also use all diligence in every duty ; for it is by dili 
gence that we are to " make our calling and election sure" and 
that we are to be "found of him at last in peace, without spot 
and blameless*" 

1 Rom. viii. 38, 39. " 1 Cor. x. 13. n 1 Thess. v. 23, 21. 

John xv. 3. P Eph. v. 27. i 1 Pet. v. 10. 
r Col. i. 22, 23. s 1 Thess. iii. 12, 13. 

1 2 Pet. i. 10. and iii. 14. 



6 1 CORINTHIANS, I. 49. [1929. 

Here we see that the very things which God lias promised 
to us, are to be obtained through the medium of our own faith 
and love and diligence. Without these, the end shall never 
be obtained (for God has connected the end with the means) : 
but through the continued exercise of these, the end is secured 
beyond a possibility of failure. " God cannot deny himself u :" 
and his word, confirmed as it is by covenant and by oath, can 
never fail x . " Heaven and earth may pass away : but his word 
shall never pass away y ."] 

APPLICATION 

1 . Be thankful if you are partakers of this grace 
[St. Paul " thanked God always on the behalf" of the 

Corinthians on this account: how much more therefore should 
those be thankful, who have received the benefit ! To possess 
this experimental knowledge of the Gospel salvation, and to 
enjoy these blessed prospects of immortality and glory, is the 
highest felicity of man. Having these " things which accom 
pany salvation," we need not covet any other good, or regret 
any attendant evil : we have the richest blessings that God 
himself can bestow.] 

2. Be careful to walk worthy of it 

[The mercies of God to us call for a suitable requital : and 
the requital which he desires is, a total surrender of ourselves 
to him 2 . The thing which God designs, in the communication 
of his mercy to us, is, to " keep us blameless unto the coming 
of the Lord Jesus." Let that then be our end in the improve 
ment of them, even to be " blameless and harmless, the sons of 
God, without rebuke, in the midst of a crooked and perverse 
nation, shining among them as lights in a dark world*."] 

3. Remember in whom all your strength is 

[Of yourselves you can do nothing. It is God, and God 
alone, that can " confirm you unto the end." He who has been 
" the Author, must also be the Finisher," of your salvation. 
It is " He that must work all your works in you:" " all your 
fresh springs must be in him." Know then, that " he is able 
to keep you from falling, and to present you faultless before 
the presence of his glory with exceeding joy b :" and he will 
do it, if you rely upon him ; for St. Paul expressly says, 
The Lord is faithful, who will stablish you, and keep you 
from evil ." To him therefore, even " to the only wise God 
our Saviour, be glory and majesty, dominion and power, now 
and for ever. AmenV ] 

" 2 Tim. ii. 13. x Heh. vi. 18. y Matt. xxiv. 3o. 

2 Rom. xii. 1. Phil. ii. 1.5. b Jude, ver. 21. 

c 2 Thess. iii. ;$. <i Judo, ver. 25. 



1930.] HOW THE GOSPEL IS TO BE REGARDED. 7 

MDCCCCXXX. 

THE TRUE LIGHT IN WHICH THE GOSPEL IS TO BE 
REGARDED. 

1 Cor. i. 23, 24-. We preach Christ crucified ; unto the Jetcs a 
stumbling-block, and unto the Greeks foolishness ; but unto 
them which are called, both Jews and Greeks, Christ the 
power of God, and the wisdom of God. 

THERE is a disposition in man to dictate to God, 
rather than to receive from him what he is pleased to 
give. Though this is not right, nor should ministers 
gratify it, yet they should consult men s prejudices, 
and " seek to please them for their good." The Jews 
and Greeks sought what from their education they 
had been accustomed* to admire: but St. Paul, not 
withstanding his readiness to yield in all things that 
were less important, was compelled to make the 
strain of his preaching directly opposite to their 
corrupt desires. " The Jews require, &c. ; but we 
preach, &c." 

I. The great subject of the Christian ministry 

The Apostle designates this by " preaching the 
Gospel," " preaching the cross," " preaching Christ 
and him crucified :" but in " preaching Christ crucified" 
he did not confine himself to an historical relation of 
the fact, or a pathetic description of it. To fulfil the 
true end of the Christian ministry, we must, 

1. Declare the nature of Christ s death 

[This in appearance was only like that of the malefactors 
that suffered with him; but it was a true and proper sacrifice 
to God. In this light it was characterized by the whole Mosaic 
ritual 3 : in this light it was foretold by the prophets b : in this 
light it is plainly represented throughout the New Testa 
ment ; and unless it be preached in this view, we do not, in 
the Apostle s sense, preach Christ crucified.] 

2. Set forth the benefits resulting from it 
[There is not any one spiritual benefit which must not be 

a The sacrifices were types of the atonement. 

" Isai. liii. 5, 6, 10. 

c Matt. xxvi. 28. 1 Cor. v. 7. Heh. ix. 2(>. Eph. v. 2. 



8 1 CORINTHIANS, I. &J, 24. [1930. 

traced to this source ; pardon, peace, holiness, glory, are its 
proper fruits. Without the atonement we could have received 
nothing; but by and through it we may receive every thing. 
This also must " be distinctly inculcated, if we would approve 
ourselves faithful stewards of the mysteries of Christ.] 

3. Persuade men to seek an interest in it 

[We find men filled with self-righteous conceits, and with 
great difficulty brought to renounce them : we must therefore 
argue with them, and urge upon them all the most powerful 
considerations : we must address ourselves to their passions as 
well as their understanding; and gain their affections on the 
side of truth. It was thus that Paul preached Christ; and it 
is thus only that Christ crucified can be preached aright.] 

II. The manner in which it was, and is still, received 

As there were differences of opinion respecting our 
Lord himself, some accounting him a good man, and 
others a deceiver, so are there respecting his Gospel 

1. Some reject it with contemptuous abhorrence 

[Jews and Greeks were equally averse to it, though on 
different grounds. The Jews did not understand the true 
nature and scope of their law : hence they supposed that the 
Gospel was opposed to it, and that Christ was an enemy to 
Moses: and notwithstanding all the evidence they had of 
Christ s Messiahship, they rejected him from a pretended want 
of proof of his divine mission. The Greeks had been habituated 
to philosophical researches, and rejected the Gospel because 
there was nothing in it to flatter the pride of human reason : 
both these kinds of characters yet exist, and oppose the Gospel 
with equal acrimony ; to some it is " a stumbling-block," as 
appearing to set aside good works ; to others it is " foolishness," 
as militating against their preconceived notions of rational re 
ligion. And if it be not so dispensed by us as to call forth such 
treatment from such characters, we have reason to believe that 
we do not preach the Gospel as Paul preached it.] 

2. Others receive it with the deepest reverence 
[There are some " called," not by the outward word only, 

but by the internal and effectual operations of the Spirit. 
These, whatever have been their disposition in times past, have 
their eyes open to behold the Gospel in a far different light. 
To them the doctrine of " Christ crucified" is " the power of 
God :" they see that it is that, by which God has converted 
myriads to himself: they feel also that it is that, to which 
alone they can ascribe their own conversion ; and they know 
that nothing can ultimately withstand its power. To them it 



\ 



1930. J HOW THE GOSPEL IS TO BE REGARDED. 9 

is also " the wisdom of God :" they behold in it every perfection 
of the Deity united and glorified, whilst on any other plan of 
salvation some of his perfections must be exalted at the expense 
of others : they see it also to be suited to the state of every 
individual in the universe, whilst every other plan of salvation 
is suited to those only who have been moral, or who have a 
long time before them to amend their lives. Above all, they 
view it as bringing the greatest good that ever was vouchsafed, 
out of the greatest evil that ever was committed. No wonder 
that they " count all things but loss for the excellency of the 
knowledge of it."] 

ADDRESS 

1. Those who, like the Greeks, have a high opinion 
of their reasoning powers 

[You have just cause to be thankful for strength of intellect; 
but the province of reason is, to submit itself to God. God has 
not opened to your reason any one thing perfectly, either in 
creation or providence : be not surprised then if you cannot 
fathom all the mysteries of his revealed will : your wisdom is 
to become as little children ; and if you will not condescend to 
be taught of Him, he will take you in your own craftiness* 1 .] 

2. Those who, like the Jews, are concerned about 
the interests of morality 

[Did morality suffer in the life of Paul, or of the first 
Christians ? Does it in the lives of many who now profess the 
Gospel ? Are they not now condemned as much for the strict 
ness of their lives as for the strangeness of their principles ? 
Yea, does not morality suffer through the neglect of this preach 
ing? Let not Christ then be a stumbling-block to you, but 
rather a sanctuary. If you reject Christ, however good your 
motive may appear to be, your misery will be sure e .] 

3. Those who embrace, and glory in, a crucified 
Saviour 

[Contemplate more and more the wisdom and power of 
God as displayed in this mystery, and endeavour more and more 
to adorn this doctrine in your lives. Let it never become a 
stumbling-block or foolishness through any misconduct of yours : 
let it be seen by your prudence, that it is true wisdom ; and 
by your piety, that it is the parent of every good work.] 

d ver. 19, 25. e ver. 18. with 2 Cor. iv. 4. 



10 1 CORINTHIANS, I. 2629. [1931. 

MDCCCCXXXI. 

THE OBJECTS OK GOD S CALL. 

1 Cor. i. 26 29. Ye see your calling, brethren, how that not 
many wise men after the flesh, not many mighty, not many 
noble, are called : but God hath chosen the foolish things of 
the world to confound the wise ; and God hath chosen the 
weak things of the world to confound the things which are 
mighty ; and base things of the tvorld, and things rvhich are 
despised, hath God chosen, yea, and things ivhich are not, to 
bring to nought things that are: that no flesh should glory in 
his presence. 

IT is manifest to the most superficial observer, 
that the Gospel, wherever it comes, meets with a 
very different reception from different people ; some 
accounting it foolishness, whilst others regard it as 
the wisdom of God and the power of God a . That 
we must trace this to the dispositions of men, is cer 
tain ; because the guilt of rejecting the Gospel must 
lie upon the sinner himself : yet, inasmuch as a love 
of the truth is not attainable by mere human efforts, 
we must acknowledge God as the true and only 
source of that difference which appears. If he did 
not interpose, all would equally despise the Gospel : 
it is his grace which makes the distinction, and causes 
some to overcome the corruptions of their nature, 
and to accept his proffered salvation. 

To unravel this mystery, or at least to throw light 
upon it, we shall shew, 

I. Who are the objects of his choice 

God s thoughts and ways are not only far above 
ours, but often directly contrary to ours. 

He has not chosen " the wise, the noble, and the 
mighty "- 

[He has not indeed excluded these ; for he invites them 
all ; and no more wills the death of them, than he does the 
death of any others : but he has not chosen them either in 
preference to the poor, or even in comparison of them. Some 
there have been in every age, who were possessed of much 

ver. 23, 24. 



1931.] THE OBJECTS OF GOD S CALL. 11 

human wisdom, and power, and wealth. God would not pass 
by them altogether, lest it should appear as if the possession of 
earthly wisdom and power were an insurmountable obstacle to 
the reception of the truth ; or lest the embracing of his salva 
tion should be thought incompatible with natural abilities, or 
intellectual attainments. Among the Corinthians there were 
Crispus and Sosthenes, chief rulers of the synagogue b : and 
Gaius, a man of wealth and of an enlarged heart ; and Erastus, 
the chamberlain of the city c . Some few others were num 
bered with the disciples : there was Joseph of Arimathea, a 
rich and honourable counsellor d ; and Sergius Paulus, a Ro 
man deputy, famed no less for his wisdom than his power 6 . 
But if we were to collect the names of all, they would bear no 
proportion to the numbers of those who composed the Church 
of Christ. Though therefore there were some, there were 
" not many " of this description called.] 

The objects of his choice are, the weak, the ignoble, 
the illiterate 

[As we do not say that these are chosen exclusively, so 
neither do we say that they are chosen universally ; for, alas ! 
there are myriads of poor who are as ignorant and depraved as 
it is possible for any of the rich to be. But the great majority 
of the Lord s people are of this description. They have not 
rank, or learning, or wealth, or great abilities, or any of those 
things which would recommend them to earthly preferments. 
This was the case with the first teachers of Christianity : they 
were, for the most part, poor illiterate fishermen and mechanics. 
And they who have been their followers have been almost 
entirely of the middle and lower classes of society. Who are 
the persons in every town and village who most welcome the 
preaching of the Gospel ? Who are the people that are glad 
to avail themselves of all the spiritual instruction they can get? 
Who are they that will be thankful to you for speaking closely 
to their consciences, and for warning them of their danger? 
Who are they who will go miles every sabbath to a place 
where the Gospel is faithfully preached, notwithstanding, when 
they come thither, they can scarcely be accommodated with a 
seat whereon to rest ? Who are they that love social meetings 
for reading the word of God and prayer ; and that make it 
their meat and their drink to do the will of God? In short, 
Who are they that prove their effectual " calling," by turning 
" from darkness unto light, and from the power of Satan unto 
God f ?" Ai e these the rich, the great, the learned? or are they 

b Acts xviii. 8, 17. c Rom. xvi. 23. 

rt Matt, xxvii. 57. Mark xv. 43. e Acts xiii. 7. 
f Acts xxvi. 18. 



12 1 CORINTHIANS, 1. 2629. [1931. 

the poor and unlearned? Let observation and experience 
decide the point. " You see your calling, brethren :" look at 
it, and judge * : We are not afraid to make our appeal to your 
selves ; for God himself appeals to you ; and thereby makes 
you judges in your own cause h . We know that these facts 
give umbrage to many : but however the proud may find in 
these things an occasion of offence, our blessed Lord saw 
nothing in them but ground for praise and thanksgiving 1 .] 

Our subject leads us to notice, 
II. The immediate effect of that choice 

We are told that Noah, in building the ark, " con 
demned the world k ." A similar effect is produced 
by the peculiar mercy vouchsafed to the poor. The 
great and learned, though " they shame the counsel 
of the poor 1 ," yet are ashamed" 1 and confounded when 
they see, 

1 . Their superior discernment 

[Many of the wise, like the Scribes and Pharisees of old. 
are conversant with the Holy Scriptures, and extremely well 
instructed as to the letter of them. From hence they suppose 
that they must necessarily enter into the spirit of them, and 
be as superior to others in a comprehension of divine truth, 
as they are in wealth or talents. But when they come to con 
verse with one who has been " called out of darkness into 
God s marvellous light"," they begin to feel their own igno 
rance, and to wonder at the depth and clearness of the per 
son s knowledge. They cannot conceive how an unlettered 
person should attain such just and comprehensive views, which 
they with all their application have not been able to acquire . 
They do not reflect on what God has told them, that " the 
natural man cannot receive the things of the Spirit of God ;" 
and that the knowledge of them must be obtained by means 
of a spiritual discernment 11 . They, through the pride of their 
hearts, presume to bring divine truths to the bar of their 
own reason ; and thus are led to account them foolishness : 
but the humble disciple of Jesus willingly receives all that 
God speaks ; and to him " every word is both plain and 
right" 1 ." But all this is a mystery to those who are " wise 

8 It is just as in the clays of old : Matt. xi. 5. John vii. 47, 48. 
Mark xii. 3. 

h Jam. ii. 5. * Matt. xi. 25, 26. k Heb. xi. 7. 

1 Ps. xiv. (). "i Ka-airrxiirT). n 1 Pet. ii. 9. 

Prov. xxviii. 11. Pi Cor. ii. l 1. i Prov. viii. 9. 



1931.1 THE OBJECTS OF GOD S CALL. 13 

after the flesh," a mystery which mortifies their pride, and 
inflames their wrath r .] 

2. Their indifference to the world 

[The men of letters and of wealth, instead of rising above 
the world, are really its greatest slaves. To enjoy its pleasures, 
its riches, and its honours, is the summit of their ambition. 
They, on the contrary, who are " chosen of God and called 8 ," 
are enabled to renounce the world, and to regard it no more 
than they would a crucified object, with whom they have 
no further connexion*. Now when these persons shew, by 
their heavenly conversation, that they consider themselves as 
mere pilgrims and sojourners here, and that " they are look 
ing for a better country, that is, an heavenly"," the poor slaves 
of this world cannot comprehend it. They wonder how any 
should be so indifferent to the things of time and sense, 
so bold to encounter the frowns and contempt of all around 
them, and so immoveable in their adherence to such exploded 
sentiments and conduct. They know that they themselves 
could not act in such a manner ; and they are unable to 
account for it in others. But if they understood those words, 
" This is the victory that overcometh the world, even our 
faith x ," they would cease to wonder; yea, they would rather 
wonder that the operations of faith were not yet more uniform 
and extensive.] 

3. Their delight in holy exercises 

[The wise, and mighty, and noble will often perform 
religious duties with a commendable regularity : but they 
comply with them rather as the institutions and customs of 
their country, than as exercises in which they find any plea 
sure, or from which they expect to derive any present benefit. 
It is far otherwise with the poor, weak, despised followers 
of Christ: they engage in these employments with delight: 
they look forward to the returning seasons of devotion with 
unfeigned joy : and, though they cannot always maintain a 
spiritual frame in them, yet there is no other employment so 
pleasing to them, or so productive of permanent satisfaction. 
Now this also appears strange and unaccountable to them 
that are yet in their unconverted state : they cannot conceive 
how it should be, that persons should multiply their seasons 
of worship, and put themselves to much expense and trouble 
in attending on them, without any apparent necessity. They 
can ascribe it to nothing but enthusiasm or hypocrisy. They 
are constrained however to confess, that, if religion so abstracts 

r John ix. 34. Rev. xvii. 14. Gal. vi. 14. 

u Heb. xi. 1316. * 1 John v. 4. 



II. 1 CORINTHIANS, I. G 29. [1931. 

the mind from earthly things, and so inclines us to set our 
affections on things above, their hopes and prospects are 
" brought to nought. 

Thus as the Gentiles, who were scarcely regarded as having 
any existence, were made use of by God to bring to nought 
the Jewish polity, in which all that iras valuable was supposed 
to be contained?; so the spirituality of real Christians is yet 
daily made use of by God to bring to nought the pride of 
wisdom, the power of greatness, and the fond conceits of 
pharisaic morality.] 

But let us examine yet further 

III. Its ultimate design- 
God, as it becomes him, consults in all things his 

own glory. In this dispensation more especially, 

He has provided, " that no flesh should glory in 
his presence "- 

[It would not become his Majesty to suffer any of his 
creatures to assume honour to themselves : it is meet and right 
that all should acknowledge him to be the one source of all 
their happiness. As he is the Author of their being, they 
cannot but be indebted to him for all their powers ; and as he 
is the one Restorer of those powers, both by the blood of his 
Son and the agency of his Spirit, he must have the glory of all 
which may be wrought by them ; none must stand in competi 
tion with him ; nor must any presume to claim the smallest 
share of that honour which is due to him alone.] 

The dispensation is admirably calculated to insure 
his end 

[If the wise and noble were called in preference to 
others, they would infallibly arrogate to themselves, in part at 
least, the honour of that distinction : they would either think 
that they had effected the change in themselves by their own 
power, or that God had had respect to them on account of 
super-eminent worth. But by the preference given to the 
poor, all occasion for such boasting is cut off. The rich can 
not boast, because they have nothing to boast of. The poor 
cannot boast, as if God had respected their superior talents ; 
for they feel and know assuredly that they had no such supe 
riority, but directly the reverse. The few rich and wise that 
are among them cannot boast, because they find that they 

y Tliis is the meaning of those expressions, " things which are 
not ;" and "things which are." Compare 2 Rsdras vi. 56. 57. and 
the Apocryphal Esther, iv. 11. with Rom. iv. 17- 



1931.] TIIE OBJECTS OF GOD S CALL. 15 

are few in number, and that the great majority of those who 
are as wise and great as themselves, have made use of their 
talents, only to harden themselves in infidelity, and to justify 
their rejection of the Gospel. Hence they are constrained to 
confess, that it is " God who has made them to differ 2 ," and 
that " by the grace of God they are what they are 3 ."] 

Many and important are the lessons which we may 
LEARN from hence 

1. That God acts sovereignly in the disposal of his 
gifts- 

[We should not hesitate, if any one presumed to direct 
us in the disposal of our own favours, to put this question to 
him ; " Is it not lawful for me to do what I will with my 
own b ?" Yet we are offended if God assert this liberty, and 
we think ourselves injured if any be chosen by him in pre 
ference to us. But how unreasonable and absurd is this! It 
is unreasonable, because we have no claim upon him for the 
smallest benefits. Who imagines that the fallen angels have 
any ground of complaint against him for withholding a Saviour 
from them, while he provided one for us? Yet they are a 
superior order of beings to us, and therefore might have been 
supposed more worthy of God s attention. What right then 
can any of us have to murmur, if he be pleased to impart sal 
vation itself to some and not to others, when none possess the 
smallest title above their brethren? But it is absurd also: for 
God will not alter his dispensations because we choose to quarrel 
with them. That he does act in this sovereign manner we 
cannot doubt ; for he dispenses his temporal favours according 
to his own will ; and sends his Gospel to us, while it is withheld 
from far the greater part of the world : and he tells us no less 
than three times in the short compass of our text, that he has 
"chosen" some in preference to others. Let us not then dare 
to "reply against God r :" but, while we confess his right to 
confer his benefits on whomsoever he will d , let us humbly 
implore an interest in his favour, and lie as clay in his hands, 
that he may, for his own glory sake, fashion us as " vessels of 
honour meet for the Master s use e ."] 

2. That there is not so much inequality in the 
Divine dispensations as we are apt to imagine 

[It is certainly God who causes some to be born to ease 
and affluence, whilst others are born to labour and penury. 
In a time of health there may not be any great difference 

z 1 Cor. iv. 7. * 1 Cor. xv. 10. h Matt. xx. 15. 

c Rom. ix. 20. rt Rom. ix. 1. ) 18. e Rom. ix. 21 23. 



1G 1 CORINTHIANS, 1. 26 9. [193L. 

between them : but what is there in a time of sickness ! The 
one has all the comforts of medical aid, of numerous atten 
dants, of delicacies suited to his appetite ; whereas the other, 
in a cold and comfortless habitation, is without food, without 
fuel, without friends, his wife and children as well as himself 
almost perishing for want, destitute of every thing proper 
for his disorder, and subsisting only by the scanty pittance 
hardly obtained, and grudgingly bestowed by an unfeeling 
dispenser of the public chanty. Compare these; and there 
appears as wide a difference between them as can well be 
imagined. But pause a moment : Is this the whole of God s 
dispensations towards them? Can we find nothing to counter 
balance this inequality ? Yes : look to the spiritual concerns 
of these two persons : perhaps, like Dives and Lazarus, the 
one has his portion in this life, and the other in the next : 
perhaps God has said to the one, " Enjoy all that the world can 
bestow;" to the other, " Enjoy my presence, and the light of 
my countenance :" to the one, " Be rich in learning, wealth, 
and honour;" to the other, " Be rich in faith and good works:" 
to the one, " Possess thou kingdoms for a time ;" to the other, 
" Be thou an heir of my kingdom for evermore." Now, though 
this is not God s invariable mode of dealing with men, (for 
there are some who are poor in both worlds, and others rich,) 
yet it accords with the general tenour of his proceedings : it 
accords also with the text, and therefore is peculiarly proper 
lor our present consideration. Take then the whole of his 
dispensations together, and it will be found that the spiritual 
advantages conferred upon the poor are more than an equiva 
lent for any temporal disadvantages they may labour under. 
Let the rich then not pride themselves on their distinctions f ; 
for " it is easier for a camel to go through the eye of a needle, 
than for them to enter into the kingdom of heaven g : nor let 
the poor, on the other hand, be dejected on account of their 
present troubles ; for God has chosen them (if they do not 
despise their birthright) to be partakers of his richest blessings, 
even life for evermore 11 : but let all, whether rich or poor, seek 
to have " God himself for the portion of their cup, and for the 
lot of their inheritance 1 ."] 

3. That they are the wisest people who covet the 
best gifts- 
fit is generally accounted folly to " seek first the kingdom 
of God, and his righteousness 15 ;" but the time will come when 
it will appear to have been the truest wisdom. Indeed " the 
fear of the Lord is the very beginning of wisdom 1 ;" insomuch 

f 1 Tim. vi. 17. * Matt. xix. 23, 24. h Jam. ii. 5. 

Ps. xvi. -=i. * Matt. vi. 33. Ps. cxi. 10. 



1932. j CHRIST IS ALL IN ALL. 17 

that all who are not possessed of that, whatever else they may 
possess, are no better than fools in God s estimation. Let us 
not then be deceived by the glare and glitter of the world. 
Let us view things as God himself views them. Let us confess 
that it is better to be among " the foolish, the weak, the base, 
the despised, the mere nonentities of this world," and attain 
eternal happiness at the last; than to be among " the wise, 
the mighty, and the noble," and to " have our good things in 
this life only" 1 ." 

We beg leave however to repeat, that the rich will not be 
excluded from God s kingdom, if they do not exclude them 
selves ; nor, on the other hand, will the poor be admitted into 
it, if they do not " strive to enter in at the strait gate"." 
Whatever we be in respect of our worldly conditions, we shall 
be admitted by the Bridegroom, if we be found among the 
wise virgins : but "the foolish shall not stand in his sight; 
for he hateth all the workers of iniquity p ."] 

m Luke xvi. 2.5. n Luke xiii. 24. 

Matt. xxv. 8 10. P Ps. v. 5. 



MDCCCCXXXII. 

CHRIST IS ALL IN ALL. 

1 Cor. i. 30. Of him arc ye in Christ Jesus, who of God is 
made unto us wisdom, and righteousness, and sanctification, 
and redemption. 

HABITUATED as we have been from our early 
childhood to read the Holy Scriptures, and to hear 
them read in public, it is surprising that we do not 
gain a more clear and accurate knowledge of their 
contents. But experience shews, that, however 
strongly the inspired writers have declared the re 
vealed will of God, it is but very partially and 
imperfectly known amongst us. The fact is, that we 
do not sufficiently consider the import of what we 
read. We pass over the most plain and significant 
expressions, without considering what is contained 
in them. When we read of a Saviour, we do not 
advert to the awful truth comprehended in that 
word, namely, that in ourselves we are utterly and 
eternally lost. In other words, we are very little 
affected with what is expressed in Scripture, because 

VOL. xvi. c 



18 1 CORINTHIANS, I. 30. [1932. 

we do not pause to inquire into what those ex 
pressions hnply. That we suffer great loss by this 
inadvertence is evident from what our blessed Lord 
taught respecting the resurrection of our bodies to 
eternal life. The Sadducees could not find that 
doctrine contained in the Holy Scriptures, or at all 
events not in the Pentateuch, which alone they re 
garded as of divine authority. Our Lord appealed 
to the name of Jehovah as proclaimed in the Penta 
teuch, namely, as " the God of Abraham, the God 
of Isaac, and the God of Jacob." Now, says our 
Lord, consider what is implied in that name. Jehovah, 
as their God, is the God of their whole persons, their 
bodies as well as their souls ; and, if their bodies are 
not to be raised again, that relation between God and 
them, so far as respects their bodies, is dissolved. 
But that relation never can be dissolved : therefore 
their bodies must be raised again, and be re-united 
to their souls, that so those departed saints may, in 
their whole and entire persons, for ever serve and 
enjoy their God a . 

Now I would wish to commend to you the passage 
before us in this peculiar view. St. Paul is shewing 
the Corinthians, that they neither have, nor ever can 
have, any thing to boast of; since " God has chosen 
the poor, and the weak, and the foolish, in preference 
to the rich, the mighty, and the wise ;" and since 
whatsoever any of them may have, they have it solely 
in Christ, who of God is made to them wisdom, and 
righteousness, and sanctification, and redemption ; 
and that consequently, whosoever glories, must glory, 
not in himself, but in the Lord alone. 

In order that we may unfold these words to the 
greater advantage, we shall, in accordance with this 
hint, consider, first, What is implied in them, and 
then, What is expressed. 

Now if we will duly consider these words, we shall 

see this evidently implied in them : first, that we are 

destitute of all good in ourselves, and, secondly, that 

we are incapable of acquiring it by any power of our 

a Matt. xxii. 32. 



1932. J . CHRIST IS ALL IX ALL. 19 

own. On a supposition that either of these positions 
were not true, what occasion would there be that all 
good should be treasured up for us in another, to be 
received from him ? But they are true. It is a fact, 
that we are destitute of all good in ourselves ; for in 
ourselves we are ignorant, guilty, polluted, and en 
slaved. 

We are ignorant. What do we by nature know 
of ourselves? What know we of the corruption of 
the human heart ? God himself has told us, that in 
the heart of man there are depths of iniquity alto 
gether unfathomable, and workings that are utterly 
unsearchable : the heart is deceitful above all things, 
and desperately wicked : Who can know it ? And 
what know we of God? of his holiness, which cannot 
behold iniquity without the utmost abhorrence of it ? 
of his justice, which cannot but visit it with righteous 
indignation ? and of his truth, which cannot but 
execute every threatening which he has denounced 
against it ? As to any mere notions which men may 
entertain in theory, I speak not of them; it is of 
practical knowledge that I speak : and I need only 
appeal to the lives of all around us, to prove that, so 
far from having any just knowledge of God, " there 
is not in the whole world an unconverted man, that 
understandeth, so as duly and habitually to seek after 
himV On the contrary the conduct of all clearly 
shews, that " God is not in all their thoughts ." And 
what know we of Christ and of the incomprehensible 
extent of his love ? Or what of his Holy Spirit, and 
all his enlightening, sanctifying, and consoling ope 
rations ? What know we of the evil and bitterness of 
sin ? or of the beauty and blessedness of true holiness ? 
The testimony which our Lord himself has borne 
of us is undeniably true, that, however we may fancy 
ourselves "rich, and increased in goods, and in need 
of nothing, we are wretched, and miserable, even poor, 
and blind, and naked d ." 

We are guilty also, to an extent which no words 

b Rom. iii. 11. Ps. liii. 2, 3. Ps. x. 4. d Rev. iii. 1". 

c 2 



20 1 CORINTHIANS, I. 30. [1932. 

can adequately describe. As to gross sins, I make 
no mention of them. Our whole life has been one 
continued scene of rebellion against God. Nor have 
we ceased to " trample under foot the blood of Christ, 
by which we have been redeemed ; or to do despite 
to the Spirit of God 6 / who has striven with us, 
warning us against the evils which we have been 
habituated to commit, and stimulating us to those 
duties, which we have neglected to perform. Truly, 
on the most superficial view of our state we must be 
convinced, that " every mouth must be stopped, and 
all the world become guilty before God f ." 

How polluted we are, in every member of our 
bodies and in every faculty of our souls, God alone 
knoweth or can conceive. Darkness is not more 
opposed to light, or Belial to Christ, than w r e, every 
one of us, are to the holy will of God, whether as 
proclaimed in his law, or as exhibited in his Gospel. 
How blind we are in our understanding, how perverse 
in our will, how sensual in our affections, who shall 
be able to declare ? Even " the Apostles themselves 
once had their conversation in the lusts of their flesh, 
fulfilling the desires of the flesh and of the mind, and 
were by nature the children of wrath, even as others 5 :" 
And such have ice been also. Our very " mind and 
conscience have been defiled," so that there is not 
one amongst us who must not join in that humiliating 
acknowledgment, that " there is no health in us." 

In fact, we are altogether enslaved, or, as the Scrip 
ture expresses it, " taken in the snare of the devil, 
and led captive by him at his willV Nor is this true 
merely in relation to more flagrant transgressors only; 
" for the prince of the power of the air worketh in 
all the children of disobedience 1 ;" and, however in 
sensible we may be of his motions, does really instigate 
us to every evil we commit. 

But I observed that there is yet further implied in 
my text, not only that we are destitute of all good 
in ourselves, but that rce are incapable of acquiring it 

c Ileb. x. 29. f Rom. iii. 19. e Eph. ii. 3. 

h -2 Tim. ii. 20. > Kph. ii. 2. 



1932.J CHRIST IS ALL IN ALL. ^1 

by anij power of our own. Were not this true, there 
would, as I have before observed, have been no 
need that all good should be treasured up in another 
for us. 

Now no one of these fore-mentioned evils can we 
remove. Not our ignorance; for we are told that 
" God alone giveth wisdom k ." The Spirit of God 
must " open the eyes of our understanding 1 : nor 
can we without his gracious influence, " know the 
things which belong unto our peace." We must 
have " a spiritual discernment in order to discern 
the things of the Spirit" 1 ." St. Paul, notwithstanding 
he had made a greater proficiency in Jewish literature 
than most of his own age, yet could not comprehend 
the true import of the Mosaic writings, or see their 
accomplishment in Jesus Christ, till " the scales, by 
which his organs of vision had been obstructed, were 
made to fall from his eyes" :" nor could the imme 
diate disciples of our Lord, who had heard all his 
instructions both in public and private for the space 
of three years, see the law of Moses fulfilled in him. 
The end of his death as a sacrifice for sin, the ne 
cessity of his resurrection to carry on and perfect his 
work, and the spiritual nature of his kingdom, were 
still hidden from them, till " He opened their under 
standings to understand the Scriptures ." So must 
" the Holy Spirit be given unto us also, that we may 
know the things that are freely given to us of God p ." 
Earthly knowledge we may acquire by the powers 
of intellect and by dint of application : but heavenly 
knowledge is the gift of God alone, who, whilst he 
" takes the wise in their own craftiness q ," will reveal 
to babes " what is hid from the wise and prudent 1 ." 
Nor can we by any means remove our guilt. Let us 
go and blot out of the book of God s remembrance 
all the sins we have ever committed. Vain attempt ! 
We cannot cancel so much as one sin ; nor would 
rivers of tears suffice to wash away the slightest stain 

* Prov. ii. 0. i Eph. i. 18. m i Cor. ii. 14. 

n Acts ix. 18. Luke xxiv. 45. P 1 Cor. ii. 12. 

<) 1 Cor. iii. 19. r Matt. xi. 2.7. 



VI 1 CORINTHIANS, I. 30. [1932. 

from our souls. Nor can we even abstain from con 
tracting fresh guilt : for there is imperfection in our 
best deeds : our very tears need to be washed, and 
our repentances to be repented of. Even St. Paul 
himself, eminent as he was, could do nothing on 
which he could rely for his justification before God ; 
and therefore " he desired to be found in Christ, not 
having his own righteousness, but the righteousness 
which was of God by faith in Christ 8 ." A justifying 
righteousness must be perfect : but we can do nothing 
perfect : we need one to " bear the iniquity even of 
our holiest actions 1 :" and therefore we must for ever 
despair of establishing a righteousness of our own, 
and must submit simply and entirely to the righteous 
ness provided for us in the Gospel". 

Nor can we cleanse ourselves from our pollution. 
" As well might an Ethiopian change his skin, or a 
leopard his spots, as we restore ourselves to the 
image of God in which we were at first created 3 "." The 
renovation of the heart is on this very account called 
a new birth and a new creation y ; and it can be 
effected by none but God himself. Let any man put 
this matter to a trial : let him see whether he can 
mortify all the desires of the flesh, and efface from 
his mind the love of this world, and transform himself 
into the Divine image in righteousness and true holi 
ness : he may as well attempt to create a world. 

As for deliverance from all spiritual bondage, that 
also is utterly unattainable by human efforts. St. Paul 
even to his dying hour was constrained to cry, " O 
wretched man that I am, who shall deliver me z ?" 
Hence in the truly scriptural Liturgy of our Church 
we are taught to acknowledge ; that " we are tied and 
bound with the chain of our sins," and to cry, " But 
do thou, O God, of the pitifulness of thy great mercy 
loose us." 

Now all this is clearly implied in the words of our 



J>1 il- i i- ^- Exod. xxviii. 38. 

K m - x - 3. x Jer. xiii. 23. 

> Jclin iii. ;j. -2 Cor. v. 17. < Rom. vii. 24. 



1932. J CHRIST IS ALL IN ALL. 23 

text : and by a just view of this we are prepared to 
consider, secondly, what is expressed. 

In perfect correspondence with the foregoing truths, 
we find in our text two things expressed, viz. that 
God has treasured up for us in Christ all the good that 
we stand in need of: and that He will freely bestow it 
on every believing soul. 

Observe here how God has treasured up for us in 
Christ all the good that we stand in need of. God 
" has laid help for us on One that is mighty 3 ," even 
on his own dear and only-begotten Son. He has 
treasured up for us in Christ a fulness suited to the 
necessities of fallen man b , and has constituted him 
" Head over all things to the Church ," that " out of 
his fulness every member of his mystical body may 
receive d " such a measure of grace as his peculiar 
necessities require. This is shadowed forth under 
the image of a vine, which supplies every one of its 
branches with the sap and nutriment which alone can 
enable it to bring forth fruit 6 . " Separate from him," 
every one of us would become dry and fit only for 
fuel. The Apostle Paul knew no other source of life 
and strength ; and therefore he said, " The life which 
I now live in the flesh, I live by the faith in the Son 
of God, who has loved me and given himself for me f ." 
So in like manner must every soul of man come to 
Christ for grace to help him in the time of need. "Our 
fresh springs must be altogether in him g ." " Our life 
is hid with Christ in God : yea, Christ is our very 
life :" and it is from that circumstance alone that we 
are warranted to hope, that " when he shall appear 
we also shall appear with him in glory 11 ." "He is 
ascended up on high on purpose that he may fill all 
things 1 :" and he does " fill all in allV The very light 
which is reflected by the whole planetary system of 
moon and stars, proceeds from the sun ; and the life 
of all the vegetable creation is sustained by its reviving 

a Ps. Ixxxix. 19. b Col. i. 19. c Eph. i. 2:1. 

(1 John i. 16. e John xv. 5. f Gal. i . 20. 

s Ps. Ixxxvii. 7. h Col. iii. 3, <\. Eph. iv. 10. 

k Eph. i. 23. 



:n 1 CORINTHIANS, 1. -SO. 

rays. And so is " Christ the light and life of the 
whole world ;" as it is written, " With thee is the 
fountain of life ; and in thy light shall we see light 1 ." 

This is yet more fully expressed in our text, which 
declares, that Christ shall be made all unto us, even 
wisdom, and righteousness, and sanctification, and re 
demption, to every soul that believes in him. 

Do we need wisdom ? He shall be made wisdom 
to us. Wonderful shall be the views which he will 
impart to the believing soul : yes, the believer shall 
have, according to the measure of the gift of Christ, 
" the very mind that was in Christ himself," and be 
made to view every thing as God himself views it m . 
What humiliating views will he have of himself as a 
guilty, corrupt creature, deserving of God s wrath and 
indignation ! What exalted views will he have of all 
the Divine perfections, and particularly of them as 
united and harmonizing in the person and work of 
Christ ! How will he be enabled to " comprehend 
the height and depth and length and breadth of 
Christ s unsearchable love, so as even to be filled by 
it with all the fulness of God n !" What a perception 
will he have of " the love of God shed abroad in his 
heart by the Holy Ghost ," and of all his gracious 
influences, as " a spirit of adoption testifying to his 
soul, that God is his Father, and that he is God s 
beloved child 1 !" In what hateful colours will he now 
behold the sins which he once loved ; and how lovely 
in his estimation will be the paths of righteousness 
and true holiness ! When once " God, who com 
manded light to shine out of darkness in the mate 
rial world shall shine into his heart to give him this 
knowledge, he will behold all the glory of God in the 
face of Jesus Christ 1 ." 

Do we need righteousness ? Christ shall be made 
righteousness to the believing soul. The very name 
by which we are privileged to call our blessed Lord, 
is, "Jehovah our righteousness ." In Christ we shall 

1 Ps. xxxvi. 9. " Phil. ii. f>. 1 John ii. 20. 

" Eph. iii. 18, ID. > Rom. v. 5. 

i> Rom. viii. !.">, KJ. <\ _> Cor. iv. 0. r J er . xxiii. 6. 



1932. J CHRIST IS ALL IN ALL. 25 

have a righteousness fully answering all the require 
ments of God s holy law, and satisfying the demands 
of his inflexible justice. Clothed in the robe of 
Christ s perfect righteousness, we shall be so pure 
that God will not behold in us a spot or blemish 8 . 
Not the angels before the throne of God shall shine 
more bright than we : indeed they have only the 
righteousness of a creature, whilst the believing soul 
is clad in the righteousness of the Creator himself. 
Nor let any one imagine that this is the privilege of 
the Apostles only : no : the righteousness of Christ 
is "given unto" every believing soul, and "put upon" 
him as a garment, in which he shall stand accepted 
of God to all eternity*. 

Do we need sanctlfication ? This also shall Christ 
be made unto us. Yes, he will make us new crea 
tures. He will enable us to " put off the old man 
which is corrupt according to the deceitful lusts, and 
to put on the new man, whereby we shall be assimi 
lated to the Divine image u ." He has promised his 
Holy Spirit for this end, even to " sanctify us wholly x ." 
By applying to our souls his promises, he will enable 
us to " cleanse ourselves from all filthiness both of 
flesh and spirit, and to perfect holiness in the fear of 
God y ." Yea, by enabling us to " behold his glory, he 
will change us into his own image from glory to glory 
by the Spirit of the Lord 2 ." 

Finally, do we need redemption ? He will be re 
demption to us, " delivering us from all the bondage 
of corruption, and bringing us into the glorious 
liberty of the sons of God." " When once the Son 
thus makes us free, we become free indeed 3 ." With 
what delight do we then walk in the ways of God, 
and with what enlargement of heart do we run in the 
paths of his commandments ! Truly under the in 
fluence of his grace we enjoy almost a heaven upon 
earth. The exercises of prayer and praise are far 
different from what they were wont to be in our 

s Eph. v. 26, 27. l Rom. iii. 22. Eph. i. (>. 

u Eph. iv. 2224. x 1 Thess. v. 23. y 2 Cor. vii. 1. 

z 2 Cor. iii. 18. a John viii. 36. 



ar, 1 CORINTHIANS, I. 30. [1932. 

unregenerate state. Formerly we had no taste for 
them, no pleasure in them : now we are never so 
happy as when we get access to God in these duties : 
it is even " as marrow and fatness to our souls, when 
we can praise our God with joyful lipsV 

True, " the flesh will yet lust against the spirit, as 
well as the spirit against the flesh :" but " sin shall no 
more have dominion over us c ;" we shall, in desire at 
least, be "holy as God himself is holy, and perfect as 
our Father which is in heaven is perfect d ." 

Before I come to my concluding remarks on this 
subject, I beg you to inquire with yourselves, whether 
you have ever had a practical experience of these 
things in your own souls ? It is said in my text, " Of 
him are ye in Christ Jesus, who of God is made unto 
us wisdom, and righteousness, and sanctification, and 
redemption." Now is this true of you ? Have you, 
(I speak to every individual,) Have you ever been 
brought to such a sense of your own destitution of 
all good, and of your utter incapacity to supply, by 
any efforts of your own, your manifold necessities ? 
Have you also been led to see what a fulness there is 
in Christ, exactly suited to your necessities ? and have 
you actually received out of his fulness a supply of 
all that you stand in need of, so that Christ is daily 
regarded by you as your entire Saviour, your all in 
all ? I pray you, let not this matter be thought of 
small import ; No indeed. These things are not to 
be viewed as a mere theory, but as practical truths, 
upon the experience of which your everlasting salva 
tion depends : and, if you die before they are realized 
by you in your daily experience, it will be better for 
you that you had never been born. 

Here I might well close my subject. But, having 
taken hitherto only the more obvious and superficial 
view of it, I would, if it detain you not too long, 
briefly entreat your attention to some points which 
are more deep and recondite, and which, I hope, will 
repay the trespass which I thus reluctantly make upon 
your time. 

11 Ps. Ixiii. 5. c Rom. vi. 14. (1 1 Pet. i. 1">, 16. 



1932.] CHRIST IS ALL IN ALL. 27 

Mark then, I pray you, how entirely salvation is of 
grace from first to last. You have seen what provision 
God has made for us in our low estate. You have 
seen what he has laid up for us in Christ, and what 
Christ is made unto us, even all that we stand in 
need of. But you have not seen how it is that Christ 
is made all this to the believing soul. It is by our 
being " in Christ Jesus :" " Of him are ye in Christ 
Jesus" Now we must be engrafted into Christ as 
scions, before we can partake of any of these things : 
we must be cut off from the old stock whereon we 
grew in our natural state, and be made living branches 
of Him the living Vine. And who, I beg leave to 
ask, can do this for us ? It can be done by none but 
God, the great husbandman, who has himself ordained 
this as the only way of saving our ruined race. And 
this is twice marked in my text with very peculiar 
force and emphasis : " OF HIM are ye in Christ Jesus, 
who OF GOD is made unto us wisdom, and righteous 
ness, and sanctification, and redemption." Now I 
ask, who was it that gave the Saviour to us, or us to 
him? Who was it that accepted him in our behalf? 
Who was it that, after accepting his sacrifice in our 
behalf, constituted him our living Head, and trea 
sured up in him such a fulness of all that we stood in 
need of? And who was it that cut us off from our 
old stock and grafted us into him ? And who was it 
that by this mysterious process actually made us 
partakers of all these benefits ? Hear it, and forget 
it not : " It is of God that ye are in Christ Jesus : 
and of God that Christ is made unto you all that you 
stand in need of." Let God then have all the glory. 
This was the very end for which he did all this, as he 
tells us both in the words that precede my text, and 
in the words that follow it : " God, says the Apostle, 
has chosen things which are not, to bring to nought 
things which are, that no Jlesh should glory in his 
presence. But of him are ye in Christ Jesus, who of 
God is made unto us wisdom, and righteousness, and 
sanctification, and redemption, that, according as it is 
written, he that glorieth, let him glory in the Lord" 



28 1 CORINTHIANS, I. 30. [1932. 

Now I entreat your attention to this. Do not rob 
God of his glory. Do not ascribe any thing to your 
selves, but give him the glory of your salvation from 
first to last. If you could go up to heaven, you 
would not find one soul there that arrogates any 
thing to himself. All with one heart and one voice 
are singing, " Salvation to God and to the Lamb ;" to 
God, as the alone Author of salvation, and to the 
Lamb, as the only means : and I call on every one of 
you to begin this song on earth, giving all praise to 
God the Father as the source and fountain of your 
happiness, and to the Lord Jesus Christ, who has 
both purchased it for you by his blood, and imparted 
it to you by his Spirit. God is a jealous God, and 
will not give his glory to another : and if you rob 
him of his glory here, you shall not be partakers of 
it in the world to come. 

Having called your attention to this, I next say, 
seek this salvation in the precise way that God has 
appointed. Seek it in its full extent seek it in its 
proper order seek it for its only just and legitimate 
end seek it with a confidence that you shall not seek 
in vain. 

Seek it in its full extent. Look to Christ for every 
thing without exception. Look to him for wisdom. 
Even though you be the most learned man on earth 
in respect of human sciences,, you must look to him 
alone to instruct you in that which is divine. You 
must come to him even as a little child, to be taught 
of him ; you must in your own apprehension " be a 
fool, if you would be truly wise 6 ." If you " lean to 
your own understanding," instead of relying upon 
the teaching of his Spirit, you will never attain true 
saving knowledge. If you would be made wise 
unto salvation, " your eyes must be anointed with 
the eye-salve which he alone can bestow f ." Look to 
him also for righteousness. There must be no de 
pendence whatever on any thing of your own. 
There must be no attempt to blend your own right 
eousness with his. You must not even look to any 

1 1 Cor. iii. IS. r Rev. iii. 18. 



1932.] CHRIST IS ALL IN ALL. 23 

attainments of your own, as your warrant to go to 
him, or to hope in him : your hope must be founded 
wholly on the sufficiency of his atonement, and the 
perfection of the righteousness which he wrought out 
for you. I do not mean that you are to be remiss in 
your obedience ; but you are not to rely upon it. In 
point of dependence, your best deeds must be dis 
claimed as much as your worst. The fixed and habi 
tual sentiment of your heart must be, " God forbid 
that I should glory, save in the cross of our Lord 
Jesus Christ g ." For sanctification also must you look 
to him, and that with as much earnestness, as if you 
were to be saved by your own works. Whilst I warn 
you that your own good works must be renounced in 
point of dependence, I would not have you imagine 
that you can ever be saved without them : No : I 
declare to every living man, that antinomianism is a 
horrible delusion, and a damning sin. God has plainly 
warned us, that " without holiness no man shall see 
the Lord ;" and that " every man who has a scrip 
tural hope in Christ, must purify himself even as he 
is pure h ." Your complete redemption also must be 
received from Christ alone. You must " be strong 
in the grace that is in Christ Jesus 1 ." It is in his 
strength alone that you are to maintain your contest 
with your great adversary, for it is he alone that can 
" bruise Satan under your feetV And bear in mind, 
that no one of these things is to be separated from 
another. There must be no harbouring of philo 
sophic pride, or of pharisaic self-righteousness, or of 
antinomian licentiousness : but the whole of Christ s 
benefits must be sought by you, without partiality 
and without hypocrisy 1 ." 

Next, I would observe, these things must be sought 
in their proper order, that is, in the very order in 
which they are here proposed. Divine teaching must 
be sought in the first instance ; for without that, you 
can know nothing either of your own need of Christ, 

* Heb. xii. 14. h 1 John iii. 3. ! 2 Tim. ii. 1. 

k Rom. xvi. 20. Jam. iii. 17- 



30 1 CORINTHIANS, I. 30. [1932. 

or of his sufficiency. Then you must, as a poor 
perishing sinner, look to Christ, to wash you in his 
blood, and to clothe you in the unspotted robe of his 
righteousness. Then, having obtained a hope of 
acceptance through him, you must seek to be " sanc 
tified throughout, in body, soul, and spirit." And 
further, having obtained a measure of holiness, you 
must not be self-confident, but, like the Apostle 
Paul, must " keep your body under, and bring it into 
subjection, lest after all your high professions, you 
prove a cast-away at last m ." To the latest hour of 
your life, you must retain the frame recommended by 
the Apostle, " Be not high-minded, but fear." " Let 
him that thinketh he standeth, take heed lest he 
fall"." And, whilst you acknowledge Christ as " the 
author of your faith," you must look to him, and to 
him alone, as "the finisher of it ." 

Further, seek all these blessings for the only just 
and legitimate end, the glory of God. The mind of 
all the glorified saints must be your mind. They all 
" prostrate themselves before the throne of God, and 
cast their crowns at the Saviour s feet p ." They are 
nothing ; and He is all. This is the true end of all 
religion, " that God in all things may be glorified 
through Christ Jesus q ." An adoring frame of mind 
is that which you should cultivate to your dying 
hour. Whilst you are in that frame, God, if I may so 
speak, is in his place, and you in yours. Even the 
angels that never sinned, are all upon their faces 
before God r . Much more should you, who have 
never done any thing but sin, and yet have been 
redeemed from condemnation by the blood of your 
incarnate God. The higher you are exalted by God, 
the lower you must lie before him : and the deeper 
your sense of your own unworthiness, the more 
devoutly will you join in the song of the redeemed, 
" To him that loved us and washed us from our sins 
in his own blood, and hath made us kings and priests 

m 1 Cor. ix. 27. " Rom. xi. 20. 1 Cor. x. 12. 

Heb. xii. "2. i> Rev. iv. 10. 

1 1 Pet. iv. 11. r Rev. vii. 11. 



1932.] CHRIST IS ALL IN ALL. 31 

unto God and the Father, to him be glory and domi 
nion for ever and ever. Amen 8 ." 

Lastly, seek these blessings with a due confidence 
that you shall not seek in vain. Recollect, who were 
the persons of whom these things were spoken ? They 
were sinners of no common stamp. Such were the 
enormities which many of them had committed, that 
they seemed to be almost beyond the reach of mercy: 
yet of them was it said, " But ye are washed, but ye 
are sanctified, but ye are justified in the name of the 
Lord Jesus, and by the Spirit of our God 1 ." Let 
none then entertain the doubt, Shall Christ be made 
all this to ME ? for he shall be so made to every 
believing soul ; nor shall the vilest sinner in the uni 
verse be suffered to seek God s face in vain u . Only 
let the pursuit of these things be your great object in 
life (for, what is there that can for a moment be put 
in competition with them ?) and there shall not be a 
soul amongst us, who shall not be able to say, I am 
the happy person in whom all this blessedness is 
realized ; Of God am I in Christ Jesus, who of God 
is made unto ME wisdom, and righteousness, and sanc- 
tification, and redemption ; and in him do I glory, yea 
and will glory throughout all the ages of eternity. 
May this be the happy experience of us all, for 
Christ s sake ! Amen and Amen. 

8 Rev. i. 5, 6. l 1 Cor. vi. 9 11. u Isai. xlv. 19. 



AN ANALYSIS OF THE FOREGOING DISCOURSE. 

We should consider in Sacred Scripture what is implied as 
well as what is expressed. 

So did Christ (Matt. xxii. 32,) and so will we. 

I. What is implied. 

1. That we are destitute of all good in ourselves 
We are ignorant, guilty, polluted, and enslaved 

2. That we are incapable of attaining it by any power of 

our own 

We cannot remove any one of these ; ignorance, guilt, 
pollution, or bondage. 



1 CORINTHIANS, II. 2. [1933. 

What is expressed, 

1. That God has treasured up for us in Christ all the 

good that we stand in need of 
He is the Vine and we the branches 

2. That he will impart it to every soul that believes in 

him 
Do we need wisdom, righteousness, sanctification, and 

redemption ? He will make Christ all unto us. 
Inquire whether He is made all this to YOU. 

APPLICATION. 

1 . See how entirely salvation is of grace from first to last. 
Who gave the Saviour to us ? God alone. 
Who gave us to him ? God alone. 
Both these things are marked in the text, and must be 

marked by us. 
2. Seek it altogether in God s appointed way 

In its full extent omitting none, preferring none 

In its proper order the precise order stated in the text 

for its only just and legitimate end God s glory twice 

mentioned. 

With full confidence that you shall not seek it in vain 
None can be more unworthy of it than the persons 

addressed in the text, 1 Cor. vi. 9 11. 



MDCCCCXXXIII. 

CHRIST CRUCIFIED, OR EVANGELICAL RELIGION DESCRIBED. 

1 Cor. ii. 2. / determined not to know any thing among you, 
save Jesus Christ, and him crucified. 

IN different ages of the world it has pleased God 
to reveal himself to men in different ways ; some 
times by visions, sometimes by voices, sometimes by 
suggestions of his Spirit to their minds : but since 
the completion of the sacred canon, he has prin 
cipally made use of his written word, explained and 
enforced by men, whom he has called and qualified 
to preach his Gospel ; and though he has not pre 
cluded himself from conveying again the knowledge 
of his will in any of the former ways, it is through 
the written word only that we are now authorized to 
expect his gracious instructions. This, whether read 
by ourselves or published by his servants, he applies 



1933.] EVANGELICAL RELIGION DESCRIBED. 33 

to the heart, and makes effectual for the illumination 
and salvation of men. It must be confessed, however, 
that he chiefly uses the ministry of his servants, whom 
he has sent as ambassadors to a guilty world. It was 
thus that he conveyed the knowledge of salvation to 
the Ethiopian Eunuch, who was reading an interest 
ing portion of Isaiah s prophecies. He might have 
opened the understanding of this man at once by the 
agency of his Spirit ; but he chose rather to send his 
servant Philip, to join the chariot, and to explain the 
Scripture to him. When the Centurion also had 
sought with much diligence and prayer to know the 
way of salvation, God did not instruct him by his 
Word or Spirit, but informed him where to send for 
instruction ; and by a vision removed the scruples of 
Peter about going to him ; that so the established 
ministry might be honoured, and the Church might 
look to their authorized instructors, as the instru 
ments whom God would make use of for their edifica 
tion and salvation. Thus it is at this time : God is 
not confined to means ; but he condescends to employ 
the stated ministry of his word for the diffusion of 
Divine knowledge : " The priests lips keep know 
ledge ;" and by their diligent discharge of their 
ministry is knowledge transmitted and increased. 

But this circumstance, so favourable to all classes 
of the community, imposes on them a duty of the 
utmost importance. If there be a well from which 
we are to receive our daily supplies, it becomes us to 
ascertain that its waters are salubrious : and, in like 
manner, if we are to receive instruction from men, 
who are weak and fallible as ourselves, it becomes us 
to try their doctrines by the touchstone of the written 
word ; and to receive from them those sentiments 
only which agree with that unerring standard ; or, 
to use the words of an inspired Apostle, we must 
" prove all things, and hold fast that which is good." 
To preachers also there arises an awful responsi 
bility ; for, as the people are " to receive the word at 
their mouth," and their " word is to be a savour of 
life or of death to all that hear it," it concerns them 

VOL. XVI. D 



34 1 CORINTHIANS, II. 2. [1933. 

to be well assured, that they set before their people 
" the sincere unadulterated milk of the word ;" that 
in no respect they " corrupt the word of God," or 
" handle it deceitfully ; but by manifestation of the 
truth commend themselves to every man s conscience 
in the sight of God a ." 

Hence it appears that we all are deeply interested 
in this one question, What is truth ? what is that 
truth, which ministers are bound to preach, and 
which their people should be anxious to hear ? There 
will however be no difficulty in answering this ques 
tion, if only we consult the passage before us ; wherein 
St. Paul explicitly declares what was the great scope 
of his ministry, and the one subject which he laboured 
to unfold. He regarded not the subtleties which had 
occupied the attention of philosophers ; nor did he 
affect that species of knowledge which was in high 
repute among men : on the contrary, he studiously 
avoided all that gratified the pride of human wisdom, 
and determined to adhere simply to one subject, the 
crucifixion of Christ for the sins of men: " I came not 
unto you," says he, " with excellency of speech or of 
wisdom, declaring unto you the testimony of God : 
for I determined not to know any thing among you, 
save Jesus Christ and him crucified." 

To explain and vindicate this determination of the 
Apostle is our intention in this discourse. 

I. To explain it 

By preaching Christ crucified, we are not to under 
stand that he dwelt continually on the fact or history 
of the crucifixion ; for though he speaks of having 
" set forth Christ as it were crucified before the eyes" 
of the Galatians, and may therefore be supposed 
occasionally to have enlarged upon the sufferings of 
Christ as the means of exciting gratitude towards 
him in their hearts, yet we have no reason to think 
that he contented himself with exhibiting to their 
view a tragical scene, as though he hoped by that to 

a See 2 Cor. ii. 15 17. and iv. 2. 



1933.] EVANGELICAL RELIGION DESCRIBED. 35 

convert their souls : it was the doctrine of the cru 
cifixion that he insisted on ; and he opened it to them 
in all its bearings and connexions. This he calls 
" the preaching of the cross:" and it consisted of such 
a representation of " Christ crucified, as was to the 
Jews a stumbling-block, and to the Greeks foolish 
ness ; but to the true believer, the power of God and 
the wisdom of GodV There were two particular 
views in which he invariably spoke of the death of 
Christ ; namely, as the ground of our hopes, and as 
the motive to our obedience. 

In the former of these views, the Apostle not only 
asserts, that the death of Christ was the appointed 
means of effecting our reconciliation with God, but 
that it was the only means by which our reconci 
liation could be effected. He represents all, both 
Jews and Gentiles, as under sin, and in a state of 
guilt and condemnation : he states, that, inasmuch as 
we are all condemned by the law, we can never 
be justified by the law, but are shut up unto that 
way of justification which God has provided for us 
in the Gospel . He asserts, that " God hath set 
forth his Son to be a propitiation through faith in 
his blood, to declare his righteousness in the remis 
sion of sins, that he may be just, and the justifier 
of them that believe in Jesus d ." He requires all, 
Jews as well as Gentiles, to believe in Jesus, in order 
to the obtaining of justification by faith in him 6 : 
and so jealous is he of every thing that may interfere 
with this doctrine, or be supposed to serve as a joint 
ground of our acceptance with God, that he repre 
sents the smallest measure of affiance in any thing- 
else as actually making void the faith of Christ, and 
rendering his death of no avail f . Nay, more, if he 
himself, or even an angel from heaven, should ever 
be found to propose any other ground of hope to 
sinful man, he denounces a curse against him ; and, 
lest his denunciation should be overlooked, he repeats 

b 1 Cor. i. 23, 24. c Gal. iii. 22, 23. ri Rom. iii. 25, 26. 
e Gal. ii. 1. ), Hi. f Gal. v. 2 \. 



,30 1 CORINTHIANS, II. 2. [1933. 

it with augmented energy ; " As we said before, so 
say I now again, If any man preach any other Gospel 
unto you than that ye have received, let him be 
accursed g ." 

To the death of Christ he ascribes every blessing 
we possess. We are " reconciled to God by the 
blood of his cross ;" we are " brought nigh to him," 
" have boldness and access with confidence" even to 
his throne ; we " are cleansed by it from all sin ;" yea, 
" by his one offering of himself he hath perfected for 
ever them that are sanctified." But there is one 
passage in particular wherein a multitude of spiritual 
blessings are comprised, and all are referred to him 
as the true source from whom they flow. The pas 
sage we speak of, is in the first chapter to the Ephe- 
sians, where, within the space of eleven verses, the 
same truth is repeated at least eight or nine times. 
In order to enter fully into the force of that passage, 
we may conceive of St. Paul as maintaining the 
truth in opposition to all its most determined adver 
saries, and as labouring to the uttermost to exalt 
Christ in the eyes of those who trusted in him : we 
may conceive of him, I say, as contending thus: 
" Have we been chosen before the foundation of the 
world ? it is in Christ. Have we been predestinated 
unto the adoption of children ? it is in and by Him. 
Are we accepted? it is in the Beloved. Have w 7 e re 
demption, even the forgiveness of sins ? it is in Him, 
through his blood. Are all, both in heaven and earth, 
gathered together under one Head ? it is in Christ, eveSi 
in Him. Have we obtained an inheritance? it is in Him. 
Are we sealed with the Holy Spirit of promise ? it is 
in Him. Are we blessed with all spiritual blessings ? 
it is in Christ Jesus. When the Apostle has laboured 
thus to impress our minds with the idea that our 
whole salvation is in, and by, the Lord Jesus Christ, 
is it not surprising that any one should be ignorant 
of it ? Yet we apprehend that many persons, who 
have even studied the Holy Scriptures, and read over 
this passage a multitude of times, have yet never 

* C.al. i. 8, 9. 



1933.] EVANGELICAL RELIGION DESCRIBED. 37 

seen the force of it, or been led by it to just views of 
Christ as the Fountain " in whom all fulness dwells," 
and " from whose fulness we must all receive, even 
grace for grace." 

But we have observed, that there is another view 
in which the Apostle speaks of the death of Christ, 
namely, as a motive to our obedience. Strongly as he 
enforced the necessity of relying on Christ, and 
founding our hopes of salvation solely on his obedi 
ence unto death, he was no less earnest in promoting 
the interests of holiness. Whilst he represented the 
believers as "dead to the law" and "without law," 
he still insisted that they were " under the law to 
Christ," and as much bound to obey every tittle of 
it as ever h : and he enforced obedience to it, in all its 
branches, and to the utmost possible extent. More 
over, when the doctrines which he had inculcated 
were in danger of being abused to licentious pur 
poses, he expressed his utter abhorrence of such a 
procedure 1 ; and declared, that " the grace of God, 
which brought salvation, taught them, that denying 
ungodliness and worldly lusts, they should live right 
eously, soberly, and godly in this present world k ." A 
life of holy obedience is represented by him as the 
great object which Christ aimed to produce in all 
his people : indeed the very name, Jesus, proclaimed, 
that the object of his coming was " To save his 
people from their sins." The same was the scope 
and end of his death, even to " redeem them from all 
iniquity, and to purify unto himself a peculiar people 
zealous of good works." His resurrection and ascen 
sion to heaven had also the same end in view ; for 
" therefore he both died, and rose, and revived, that 
he might be the Lord both of the dead and living." 
Impressed with a sense of these things himself, St. 
Paul laboured more abundantly than any of the 
Apostles in his holy vocation : he proceeded with a 
zeal which nothing could quench, and an ardour 

h 1 Cor. ix. 21. Gal. ii. 19. Rom. vi. 1, 15. 

k Tit. ii. 11. 12. 



38 1 CORINTHIANS, II. 2. [1933. 

which nothing could damp : privations, labours, im 
prisonments, deaths, were of no account in his eyes ; 
" none of these things moved him, neither counted 
he his life dear unto him, so that he might but finish 
his course with joy, and fulfil the ministry that was 
committed to him." But what was the principle by 
which he was actuated ? He himself tells us, that he 
was impelled by a sense of obligation to Christ, for 
all that He had done and suffered for him : " the love 
of Christ constraineth us," says he ; " because we thus 
judge, that if one died for all, then were all dead ; 
and that He died for all, that they who live should 
not henceforth live unto themselves, but unto Him 
who died for them and rose again 1 ." This is that 
principle which he desired to be universally embraced, 
and endeavoured to impress on the minds of all : 
" We beseech you, brethren," says he, " by the 
mercies of God, that you present your bodies a living 
sacrifice, holy, acceptable to God, which is your 
reasonable service" 1 ." What mercies he refers to, 
we are at no loss to determine ; they are the great 
mercies vouchsafed to us in the work of redemption : 
for so he says in another place ; " Ye are bought with 
a price ; therefore glorify God in your body and in 
your spirit, which are his n ." 

Now this is the subject which the Apostle compre 
hends under the term " Christ crucified :" it consists 
of two parts ; first, of affiance in Christ for salvation, 
and, next, of obedience to the law for his sake : had 
either part of it been taken alone, his views had been 
imperfect, and his ministry without success. Had 
he neglected to set forth Christ as the only Saviour of 
the world, he would have betrayed his trust, and led 
his hearers to build their hopes on a foundation of 
sand. On the other hand, if he had neglected to 
inculcate holiness, and to set forth redeeming love as 
the great incentive to obedience, he would have been 
justly chargeable with that which has been often 
falsely imputed to him, an antinomian spirit ; and 

1 2 Cor. v. 14, 15. m Rom. xii. 1. "1 Cor. vi. 19, 20. 



1933.1 EVANGELICAL RELIGION DESCRIBED. 39 

his doctrines would have merited the odium which has 
most unjustly been cast upon them. But on neither 
side did he err : he forgot neither the foundation nor 
the superstructure : he distinguished properly be 
tween them, and kept each in its place : and hence 
with great propriety adopted the determination in 
our text. 

Having explained his determination, we shall now 
proceed, 

II. To vindicate it 

It was not from an enthusiastic fondness for one 
particular point, but from the fullest conviction of his 
mind, that the Apostle adopted this resolution : and 
so the word in the original imports ; " I determined, 
as the result of my deliberate judgment, to know 
nothing among you save Jesus Christ and him cruci 
fied : I have made it, and will ever make it, my 
theme, my boast, and my song." The reasons why 
he insisted on this subject so exclusively, and with 
such delight, shall now be stated : he did so, 

1. Because it contained all that he was commissioned 
to declare. 

" It pleased God to reveal his Son in the Apostle, 
that he might preach HIM among the heathen :" and 
accordingly St. Paul tells us, that " this grace was 
given to him to preach the unsearchable riches of 
Christ." This, I say, was his office ; and this too is 
the ministry of reconciliation which is committed to 
ministers in every age; " to wit, that God was in Christ 
reconciling the world unto himself, not imputing their 
trespasses unto them ." To the Apostles, indeed, the 
commission was to " go forth into all the world, and 
to preach the Gospel to every creature ;" whereas to 
us is assigned, as it were, a more limited sphere : but 
the subject of our ministry is the same with theirs : we 
have the same dispensation committed unto us ; and 
" woe will be unto us, if we preach not the Gospel." 

But, as though men needed not to be evangelized 

" 2 Cor. v. 18, 19. 



10 1 CORINTHIANS, II. 2. [1933. 

now, the term evangelical is used as a term of re 
proach. We mean not to justify any persons what 
soever in using unnecessary terms of distinction, 
more especially if it be with a view to depreciate 
others, and to aggrandize themselves : but still the 
distinctions which are made in Scripture must be 
made by us ; else for what end has God himself 
made them ? Now it cannot be denied, that the 
Apostle characterizes the great subject of his ministry 
as the Gospel ; nor can it be denied that he com 
plains of some teachers in the Galatian Church as 
introducing another Gospel, which was not the true 
Gospel, but a perversion of it p . Here then he lays 
down the distinction between doctrines which are 
truly evangelical, and others which have no just title 
to that name. Of course, wherever the same differ 
ence exists between the doctrines maintained, the 
same terms must be proper to distinguish them ; and 
a just view of those distinctions is necessary, in order 
to our being guarded against error, and established 
in the truth. 

But we beg to be clearly understood in reference 
to this matter. It is not our design to enter into any 
dispute about the use of a term, or to vindicate any 
particular party ; but merely to state, with all the 
clearness we can, a subject, about which every one 
ought to have the most accurate and precise ideas. 

We have seen what was the great subject of the 
Apostle s preaching, and which he emphatically and 
exclusively called the Gospel: and if only we attend 
to what he has spoken in the text, we shall see what 
really constitutes evangelical preaching. The subject 
of it must be " Christ crucified ;" that is, Christ must 
be set forth as the only foundation of a sinner s hope : 
and holiness in all its branches must be enforced ; 
but a sense of Christ s love in dying for us must be 
inculcated, as the main-spring and motive of all our 
obedience. The manner of setting forth this doctrine 
must also accord with that of the Apostle in the text: 

P Gal. i. 6, 7. 



1933.] EVANGELICAL RELIGION DESCRIBED. 41 

the importance of the doctrine must be so felt, as to 
make us determine never to know any thing else, 
either for the salvation of our own souls, or for the 
subject of our public ministrations. Viewing its 
transcendent excellency, we must rejoice and glory 
in it ourselves, and shew forth its fruits in a life of 
entire devotedness to God : we must call upon our 
hearers also to rejoice and glory in it, and to display 
its sanctifying effects in the whole of their life and 
conversation. Thus to preach, and thus to live, 
would characterize a person, and his ministry, as 
evangelical, in the eyes of the Apostle : whereas in 
difference to this doctrine, or a corruption of it, either 
by a self-righteous or antinomian mixture, would 
render both the person and his ministry obnoxious to 
his censure, according to the degree in which such 
indifference, or such a mixture, prevailed. We do 
not mean to say, that there are not different degrees 
of clearness in the views and ministry of different 
persons, or that none are accepted of God, or useful 
in the Church, unless they come up to such a precise 
standard ; nor do we confine the term evangelical 
to those who lean to this or that particular system, 
as some are apt to imagine : but this we say, that, 
in proportion as any persons, in their spirit and in 
their preaching, accord with the example in the text, 
they are properly denominated evangelical; and that, 
in proportion as they recede from this pattern, their 
claim to this title is dubious or void. 

Now when we ask, What is there in this whicli 
every minister ought not to preach, and every Chris 
tian to feel ? Is there any thing in this enthusiastic ? 
any thing sectarian ? any thing uncharitable ? any 
thing worthy of reproach ? Is the Apostle s example 
in the text so absurd, as to make an imitation of him 
blame-worthy, and a conformity to him contemptible? 
Or, if a scoffing and ungodly world will make the 
glorying in the cross of Christ a subject of reproach, 
ought any who are reproached by them to abandon 
t he Gospel for fear of being called evangelical ? Ought 
they not rather, like the Apostles, " to rejoice that 



42 1 CORINTHIANS, II. 2. [1933. 

they are counted worthy to suffer shame, if shame it 
be, for Christ s sake ?" The fact is indisputable, that 
the Apostle s commission was to preach Christ cruci 
fied ; to preach, I say, that chiefly, that constantly, 
that exclusively: and therefore he was justified in his 
determination to " know nothing else :" consequently, 
to adopt that same resolution is our wisdom also, 
whether it be in reference to our own salvation, or to 
the subject of our ministrations in the Church of God. 
We now proceed to a second reason for the Apostle s 
determination. He determined to know nothing but 
Christ and him crucified, because it contained all that, 
could conduce to the happiness of man. There are other 
things which may amuse ; but there is nothing else 
that can contribute to man s real happiness. Place 
him in a situation of great distress ; let him be bowed 
down under a sense of sin ; let him be oppressed with 
any great calamity ; or let him be brought by sick 
ness to the borders of the grave ; there is nothing 
that will satisfy his mind, but a view of this glorious 
subject. Tell him of his good works ; and he feels 
a doubt, (a doubt which no human being can resolve,) 
what is that precise measure of good works which 
will ensure eternal happiness : tell him of repentance, 
and of Christ supplying his deficiencies ; and he will 
still be at a loss to ascertain whether he has attained 
that measure of penitence or of goodness, which is 
necessary to answer the demands of God. But speak 
to him of Christ as dying for the sins of men, as 
" casting out none that come unto him," as " purging 
us by his blood from all sin," and as clothing us with 
his own unspotted righteousness ; yea, as making his 
own grace to abound, not only where sin has abounded, 
but infinitely beyond our most abounding iniquities 1 ; 
set forth to him thus the freeness and sufficiency of 
the Gospel salvation, and he wants nothing else : he 
feels that Christ is " a Rock, a sure Foundation;" and 
on that he builds without fear, assured that " whoso 
ever believeth in Christ shall not be confounded." 

9 Rom. v. 20, 21. 



1933. J EVANGELICAL RELIGION DESCRIBED. 43 

He hears the Saviour saying, " This is life eternal, 
to know Thee the only true God, and Jesus Christ 
whom thou hast sent ;" and having attained that 
knowledge, he trusts that the word of Christ shall 
be fulfilled to him : he already exults in the language 
of the Apostle, " Who is he that 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 r ." 

But if a sense of guilt afflict some, a want of victory 
over their in-dwelling corruptions distresses others : 
and to them also the doctrine of Christ crucified 
administers the only effectual relief. The conside 
ration of eternal rewards and punishments affords 
indeed a powerful incentive to exertion ; but efforts 
springing from those motives only, will always savour 
of constraint ; they will never be ingenuous, hearty, 
affectionate, unreserved. But let a sense of redeeming 
love occupy the soul, and the heart becomes en 
larged, and " the feet are set at liberty to run the way 
of God s commandments " We say not that every 
person who professes to have experienced the love 
of Christ, will always walk consistently with that 
profession ; for there were falls and offences not only 
in the apostolic age, but even among the Apostles 
themselves : but this we say, that there is no other 
principle in the universe so powerful as the love of 
Christ ; that whilst that principle is in action, no 
commandment will ever be considered as grievous ; 
the yoke of Christ in every thing will be easy, and his 
burden light ; yea, the service of God will be perfect 
freedom ; and the labour of our souls will be to 
" stand perfect and complete in all the will of God." 
This the Apostle found in his own experience ; and 
this he found to be the effect of his ministry on the 
hearts of thousands. What then could he wish for 
in addition to this ? Where this principle was in 
efficacious, nothing was effectual ; and where this 
was effectual, nothing else was wanted : no wonder 

r Rom. viii. 34. 



44 1 CORINTHIANS, II. 2. [1933. 

then that he determined to insist on this subject, and 
nothing else ; since, whether in the removing of guilt 
from the conscience, or of corruption from the soul, 
nothing could bear any comparison with this. 

Further, He determined to know nothing but this 
subject, because nothing could be added to it without 
weakening or destroying its efficacy. The subject of 
Christ crucified may, as we have before observed, be 
considered as consisting of two parts, a foundation, 
and a superstructure. Now St. Paul declares, that 
if any thing whatever be added to that foundation, it 
will make void the whole Gospel. If any thing could 
have been found which might safely have been added 
to it, we might suppose that the rite of circumcision 
might have claimed that honour, because it was of 
God s special appointment, and had had so great a 
stress laid upon it by God himself: but St. Paul says 
in reference to that rite, that if any person should 
submit to it with a view to confirm his interest in the 
Gospel, " Christ should profit him nothing :" such a 
person would have " fallen from grace," as much as 
if he had renounced the Gospel altogether. Again, 
if any person, who had the foundation rightly laid 
within him, should build upon it any thing but the 
pure, the simple, the essential duties of religion, " his 
work should be burnt up as wood or stubble ;" and 
though he should not entirely lose heaven, he should 
lose much of his happiness there, and be saved only 
like one snatched out of the devouring flames. With 
such a view of the subject, what inducement could 
the Apostle have to add any thing to it ? 

But the Apostle speaks yet more strongly respect 
ing this. He tells us, not only that the adulterating 
of the subject by any base mixture will destroy its 
efficacy, but that even an artificial statement of the 
truth will make it of none effect. God is exceedingly 
jealous of the honour of his Gospel : if it be plainly 
and simply stated he will work by it, and make it 
effectual to the salvation of men ; but if it be set 
forth with all the ornaments of human eloquence, and 
stated in " the words which man s wisdom teachcth/ 



1933.] EVANGELICAL RELIGION DESCRIBED. 45 

he will not work by it ; because he would have " our 
faith to stand, not in the wisdom of men, but in the 
power of God." Hence St. Paul, though eminently 
qualified to set it forth with all the charms of oratory, 
purposely laid aside " all excellency of speech or of 
wisdom in declaring the testimony of God," and 
" used all plainness of speech," lest by dressing up 
the truth " in the enticing words of man s wisdom, he 
should make the cross of Christ of none effect 8 ." 

Further vindication than this is unnecessary : for, 
if this subject contained all that he was commissioned 
to declare ; if it contained all that could conduce to 
the happiness of man ; and if nothing could be added 
to it without weakening or destroying its efficacy ; 
he must have consented to defeat the ends of his 
ministry altogether, if he had not adopted and main 
tained the resolution in the text. 

If then these things be so, we may venture to found 
upon them the following ADVICE 

First, Let us take care that we know Christ cru 
cified 

Many, because they are born and educated in a 
Christian land, are ready to take for granted that they 
are instructed in this glorious subject : but there is 
almost as much ignorance of it prevailing amongst 
Christians as amongst the heathen themselves. The 
name of Christ indeed is known, and he is compli 
mented by us with the name of Saviour; but the 
nature of his office, the extent of his work, and the 
excellency of his salvation, are known to few. Let 
not this be considered as a rash assertion : for we 
will appeal to the consciences of all ; Do we find that 
the Apostle s views of Christ are common ? Do we 
find many so filled with admiring and adoring thoughts 
of this mystery, as to count all things but loss for the 
excellency of the knowledge of it ; and to say, like 
him, " God forbid that I should glory, save in the 
cross of our Lord Jesus Christ ?" On the contrary, 

s 1 Cor. i. 17. and ii. 1,4, 5. 



40 1 CORINTHIANS, II. & [1933. 

do we not find that there is an almost universal jea 
lousy on the subject of the Gospel, that those who 
most labour to tread in the Apostle s steps, are often 
most branded with opprobrious names ? Do we not 
find that his views of the Gospel are calumniated 
now, precisely as they were in the days of the Apostle 
himself? Verily, we should be glad to be found false 
witnesses in relation to these things ; and would most 
joyfully retract our assertions, if it could be shewn 
that they are not founded in truth. We do hope 
however that there is an increasing love to the Gospel 
pervading the whole land ; and I pray God it may 
prevail more and more, and be embraced by every 
one of us, not superficially, partially, theoretically, 
but clearly, fully, practically. 

Secondly, Let us adopt the Apostle s determination 
for ourselves 

Doubtless, as men and members of society, there are 
many other things which we are concerned to know. 
Whatever be our office in life, we ought to be well 
acquainted with it, in order that we may perform its 
duties to the advantage of ourselves and others ; and 
we would most particularly be understood to say, 
that the time that is destined for the acquisition of 
useful knowledge, ought to be diligently and con 
scientiously employed. But, as Christians, we have 
one object of pursuit, which deserves all our care and 
all our labour : yes, we may all with great propriety 
determine to know nothing but Christ and him cru 
cified. This is the subject which even " the angels 
in heaven are ever desiring to look into," and which 
we may investigate for our whole lives, and yet leave 
depths and heights unfathomed and unknown. St. 
Paul, after preaching Christ for twenty years, did not 
conceive himself yet awhile to have attained all that 
he might, and therefore still desired to know Christ 
more and more, " in the power of his resurrection, 
and in the fellowship of his sufferings." This there 
fore we may well desire, and count all things but loss 
in comparison of it. 



1933.] EVANGELICAL RELIGION DESCRIBED. 47 

Lastly, Let us make manifest the wisdom of our de 
termination by the holiness of our lives. 

The doctrine of Christ crucified ever did, and ever 
will appear " foolishness " in the eyes of ungodly 
men ; so that, if it be preached by an Apostle him 
self, he shall be accounted by them a babbler and 
deceiver. But there is one way of displaying its 
excellency open to us, a way in which we may effec 
tually " put to silence the ignorance of foolish men ;" 
namely, " by well-doing ;" that is, by shewing the 
sanctifying and transforming efficacy of this doctrine. 
St. Paul tells us, that " by the cross of Christ the 
world was crucified unto him, and he unto the 
world* :" and such is the effect that it should produce 
on us : we should shew that we are men of another 
world, and men too of " a more excellent spirit :" we 
should shew the fruits of our faith in every relation of 
life : and, in so doing, we may hope to " win by our 
good conversation" many, who would never have 
submitted to the preached word. 

But we must never forget where our strength is, 
or on whose aid we must entirely rely. The Prophet 
Isaiah reminds us of this ; " Surely shall one say, 
In the Lord have I righteousness and strength :" and 
our Lord himself plainly tells us, that " without him 
we can do nothing." Since then " we have no suf 
ficiency in ourselves to help ourselves," and God has 
" laid help for us upon One that is mighty," let us 
" live by faith on the Son of God," " receiving daily 
out of his fulness that grace" that shall be " sufficient 
for us." Let us bear in mind, that this is a very 
principal part of the knowledge of Christ crucified : 
for, as " all our fresh springs are in Christ," so must 
we look continually to him for " the supplies of his 
Spirit," and " have him for our wisdom, our right 
eousness, our sanctification, and redemption." 

* Gal. vi. 14. 



18 1 CORINTHIANS, II. 3. [1934. 

MDCCCCXXXIV. 

THE FEELINGS OF A FAITHFUL MINISTER. 

1 Cor. ii. 3. I ivas with you in weakness, and in fear, and in 
much trembling. 

THERE was one subject on which St. Paul de 
lighted chiefly to expatiate, which was, " Christ 
crucified ;" a subject which to the Jews was a stum 
bling-block, and to the Greeks foolishness. The mode 
on which he insisted upon it, contributed to render 
it yet more distasteful to the philosophic reasoners of 
Greece and Rome : he laid aside all needless parade 
of wisdom, and all adventitious ornaments of rhetoric, 
and plainly declared the fact, that Christ was cru 
cified for the sins of men. This he did, not because 
he was not able to express himself agreeably to the 
taste of men of learning, but because he was anxious 
" that the faith" of all who received the Gospel 
" should stand, not in the wisdom of men, but in the 
power of God," accompanying a simple statement of 
the truth. It is probable, too, that somewhat in his 
speech and external form contributed to render him 
base and contemptible in the eyes of many a . In 
addition to all this, the hostility of his enemies was 
most bitter, so that they sought by all possible means 
to destroy him. These diversified trials he sustained 
for the most part with great fortitude : but it seems 
that at Corinth his courage was in some degree 
shaken ; for our blessed Lord, in order to comfort 
and encourage him, appeared to him in a vision, and 
bade him not be afraid, for that he would suffer none 
in that place to hurt him b . To this state of mind he 
most probably alludes in the words before us, de 
claring, that, partly by his " fightings without and 
fears within," he had been " among them in weak 
ness, and fear, and much trembling." But we must 
not confine the words to this sense : there can be no 
doubt but that he had many other sources of inward 

a 2 Cor. x. 1, 10. Gal. iv. 13. >J Acts xviii. 9, 10. 



1934.] FEELINGS OF A FAITHFUL MINISTER. 49 

trial, such as are common to all who execute the minis 
terial office. What these are, and what corresponding 
feelings they call for amongst a believing people, it is 
our present intention to inquire. 

We will shew, 

I. The feelings experienced by a faithful minister- 
However light many think of the ministerial office, 
it is a situation of great difficulty, insomuch that there 
is not any truly faithful minister who does not find 
the expressions in our text exactly descriptive of his 
own feelings. 

To the frame of mind here spoken of, he will of 
necessity be led, 

1. From a view of the vast importance of his 
work 

[A minister is an ambassador from the court of heaven, 
empowered to declare to men the terms on which a reconci 
liation may be effected between God and them, and on which 
they who are now objects of God s righteous indignation may 
become monuments of his love and favour. A man who has 
the fate of an empire depending on him, sustains an arduous 
office : but all the empires upon earth are not of equal value 
with one soul. What a weight then has he upon him, who 
undertakes to negociate a treaty between God and man, a 
treaty, on the acceptance or rejection of which the everlasting 
salvation of hundreds, and perhaps of thousands, depends ! 
Methinks this were an office for an angel, rather than a poor 
worm like ourselves : yet is it devolved on us : and every one 
who is able to estimate its importance, and desires to execute 
it with success, must needs execute it " in weakness, and in 
fear, and in much trembling."] 

2. From a sense of his own insufficiency to per 
form it- 
fin one who would perform this office aright, there ought 

to be a combination of all that is good and great. There need 
not indeed be the same kind of knowledge, or the same species 
of talent as would be necessary for a person entrusted with the 
political interests of men: but there should be a deep insight 
into the great mystery of redemption ; a comprehensive view 
of it, as founded in the necessities of our fallen nature, and 
adapted to all our wants. There should be an ability to bring 
forth out of the inexhaustible stores that are contained in the 
sacred volume, whatever is best fitted for the establishment 

VOL. XVI. E 



5<) 1 CORINTHIANS, II. 3. [1934. 

of sound doctrine and the refutation of error, as also for the 
correction of every thing that is wrong in practice, and the 
promotion of universal righteousness : he should be " a scribe 
well instructed unto the kingdom of God," and able to meet 
every case with suitable instruction. He should also be endued 
with such grace, as to exemplify in his own spirit and conduct 
all that he teaches to others ; being " an example to believers 
in word, in conversation, in charity, in spirit, in faith, in 
purity" 1 ." But, as St. Paul himself says, " Who is sufficient 
for these things?" Who that has any consciousness of his 
own ignorance and sinfulness, does not tremble at the idea of 
his own utter inadequacy to the work assigned him ?] 

3. From a consideration of his own awful respon 
sibility 

[We are constituted watchmen to the house of Israel; and 
are warned beforehand, that if any soul shall perish through 
our neglect, his " blood shall be required at our hand 6 :" and 
on this account we are told to " watch for souls, as those who 
must give account f ." But who can reflect on this, and not 
tremble ? It is an awful thought, that we must every one of 
us answer for ourselves: but how much more, that we must 
give an account of the hundreds and thousands that are com 
mitted to our charge ! Verily, if there were not a God of 
infinite mercy to pity our weakness and to pardon our defects, 
1 know not who would dare to undertake the office. When 
ever we hear the bell announcing the death or funeral of one 
that was under our care, we are constrained to ask, What was 
the state of that soul ? Did I do all that I could for him whilst 
he was alive ? Can I say as before God, that " I am pure 
from his blood ? " Ah, brethren ! this is sometimes a heavy 
load upon the mind ; for, of all the people upon the face of 
the earth, the man \vho most stands in need of superabounding 
grace and mercy, is he who has the care of souls committed to 
him : and the minister that does not tremble at this thought, 
has, above all men in the world, the most need to tremble.] 

4. From an apprehension lest his labour should 
after all be in vain 

[The labours of Jesus himself, and of all his Apostles, 
were, with respect to the great mass of their hearers, in vain : 
no wonder, therefore, that it is so with respect to us. And 
what a distressing thought is this, that we eventually increase 
the guilt and condemnation of vast multitudes, over whom we 
have wept, and for whose salvation we have laboured ! The 

c 2 Tim. iii. Hi. a 1 Tim. iv. 12. 

c K/rk. xxxiii. 6 8. f Heb. xiii. 17. 



1934.] FEELINGS OF A FAITHFUL MINISTER. 51 

word which we preach to them, if it be not " a savour of life 
unto life, becomes to them a savour of death unto death 6 ." 
If we had not laboured among them, " they would not, com 
paratively, have had sin : but now they have no cloak for their 
sin 1 :" the more they are, like Capernaum, exalted in their 
privileges, the more deeply will they be cast down into hell for 
their abuse of them 1 . Who that has a spark of compassion 
in his soul, can look around him on the multitudes who have 
hitherto withstood his efforts for their good, and not weep over 
them ? Who, when he reflects, that, with respect to many, 
his commission will prove only like that delegated to Isaiah, 
" Go, and make the heart of this people fat, and their ears 
heavy, and shut their eyes; lest they see with their eyes, and 
hear with their ears, and understand with their heart, and 
convert, and be healed k ;" who, I say, can reflect on this, and 
not be "in weakness, and fear, and much trembling;" more 
especially when he considers how much the failure may have 
been owing to his own deficiencies ? 

Such then are, and ought to be, the feelings of all who 
have learned to estimate aright the difficulties and dangers of 
the ministerial office.] 

Corresponding with these are, 
II. The feelings called for in a believing people 

These, it is true, are not expressly mentioned in 
our text ; but they are so closely connected with the 
foregoing subject, that we must on no account omit 
to notice them. 

Two things are evidently CALLED FOR on the part of 

those who are blessed with such a minister : 
1. A reciprocal concern for his welfare 

[Whilst he is thus " travailing, as it were, in birth with 
them," they should be deeply concerned for him, and study 
by all possible means to strengthen his hands and to comfort 
his heart. They should co-operate with him in every labour 
of love ; they should, as far as their influence extends, endea 
vour to confirm his word, and to advance his work. In their 
own families, especially, they should be labourers together with 
him. Above all, they should assist him daily with their prayers. 
How often does the Apostle say, "Brethren, pray for us 1 !" 
yea, with what extreme earnestness did he entreat this succour 
from the Church at Rome ; " 1 beseech you, brethren, for the 

R 2 Cor. ii. 10. h John xv. 22. j Matt. xi. 2224. 

k Isai. vi !). 10. 1 Thcss. v. 2f>. Hob. xiii. 18. 



52 1 CORINTHIANS, II. 3. [1934. 

Lord Jesus Christ s sake, and for the love of the Spirit, that 
ye strive together with me in your prayers to God for me!" 
To this he confidently looked, as to an infallible source of 
blessings to his own soul", and of success to his ministerial 
exertions ! This therefore is the duty of every one, in return 
for those efforts which his minister is using for his good. In 
tercession is an ordinance of God; and is replete with benefit 
invariably to those who use it, and most generally to those in 
whose behalf it is used. Docs your minister then stand in 
need of wisdom, of zeal, of patience, of love, of all manner of 
gracious communications? be instant in prayer for him, that 
he may receive from the fulness that is in Christ all seasonable 
and necessary supplies. Without such co-operation on your 
part he can scarcely hope to bear up under the pressure of the 
load that is laid upon him. He is ready at times to complain, 
as Moses did under the weight that had been laid upon him : 
" Wherefore hast thou afflicted thy servant ? and wherefore 
have I not found favour in thy sight, that thou layest the 
burthen of all this people upon me? Have I conceived all 
this people ? Have I begotten them, that thou shouldest say 
unto me, Carry them in thy bosom, as a nursing father beareth 
the sucking child, unto the land which thou swarest unto their 
fathers? I am not able to bear all this people alone, because 
it is too heavy for me 1 ." Learn then, brethren, to sympathize 
with him ; and " labour fervently and without ceasing in prayer 
to God for him, that he may be enabled to stand perfect and 
complete in all the will of God q ."] 

2. An anxious desire to answer the end of his 
exertions 

[Is a minister thus deeply exercised for his people s good, 
and should not they be anxious for their own ? Is he harassed 
with unremitting solicitude, and should they be sitting in a 
state of indifference? Know, brethren, that the very circum 
stance of God s having set apart an order of men to labour 
for your souls, is a very abundant proof that your souls are of 
an inestimable value, and that all the anxiety you can feel is 
less than they call lor at your hands. Do but consider, that 
every moment you are ripening either for heaven or for hell ; 
every action, every word, and every thought, is enhancing either 
your happiness or misery for ever. More particularly are you 
responsible for all the means of grace which you enjoy, and for 
all the efforts which are used for your salvation. Should not 
this thought fill you with fear and trembling, more especially 

Rom. xv. 30. " Phil i. 19. 

" 2 Cor. i. 11. Eph. vi. 18, 10. i> Numb. xi. 11, 12, 14. 

i Col. iv. 12. 



1935.1 APOSTOLIC PREACHING. 53 

when you look back upon the opportunities which you have 
neglected to improve ? Have you no reason to fear, lest he 
who seeks your eternal welfare, and longs above all things 
to have you as his "joy and crown of rejoicing in the last day," 
should, after all, be a swift witness against you to your ever 
lasting confusion? Begin then, if you have not yet begun, to 
cherish this salutary fear. Remember, what his object is ; 
and then inquire, whether that object have been attained in 
you. It is not to an approbation of his ministry, or to a mere 
profession of the truth, that he wishes to convert you, but to 
a cordial acceptance of the Gospel salvation, and an entire 
surrender of your souls to God. Less than this will not answer 
the ends of his ministry, or bring any substantial blessing on 
your own souls. I pray you, examine well how far this good 
work has been wrought within you ; and learn to " work out 
your salvation with fear and trembling." We do not mean 
that you should be kept in a state of slavish fear : for the very 
scope and intent of the Gospel is to " cast out all such fear as 
hath torment." It is & filial fear that we recommend to you; 
and it is a filial fear that we would cultivate ourselves : but 
the more that abounds in ministers and people, the more will 
the work of God flourish among them, and God himself be 
glorified in the midst of them.] 



MDCCCCXXXV. 

APOSTOLIC PREACHING. 

1 Cor. ii. 4, 5. My speech and my preaching was not ivith en 
ticing words of mans wisdom, but in demonstration of the 
Spirit and of power : that your faith should not stand in the 
wisdom of men, but in the power of God. 

IN the education of persons for the ministry, it is 
justly thought that all possible attention should be 
paid to the attainment of whatever may render them 
eminent in their profession, and useful in the Church 
of God. Yet it may well be doubted whether a proper 
distinction be made between the acquisition of know 
ledge and the use of it. A man cannot acquire too 
much ; but he may use his knowledge unprofitably, 
and even injuriously, in the discharge of his holy 
calling. There is, in the truths which he has to 
deliver, a dignity, which would be obscured by the 
artificial ornaments of human oratory. Hence St. 
Paul, even when at Corinth, where human eloquence 



51 1 CORINTHIANS, II. 1, 5. [1935. 

was in high request, forbore to comply with, the pre 
vailing taste, lest, by yielding to it, " he should make 
the cross of Christ of none effect a ." Nor did he 
apologize for this departure from their established 
usages : on the contrary, he vindicates it, and assigns 
what they could not but acknowledge to be an abun 
dantly sufficient reason for his conduct. 

That we may not lose the benefit of his example, 
I will enter more particularly into the consideration 
of it ; and shew, 

I. How St. Paul conducted himself in his pastoral 

office- 
It is evident that he here contrasts his own con 
duct with that of their most celebrated instructors, 
whom they were wont to admire. The philosophers, 
whom they had followed, were fond of displaying the 
profoundness of their own wisdom, and the extent of 
their own researches : and they were admired in pro 
portion as they were able to maintain their theories 
with logical subtlety and plausible argumentation. 
Their great orators, too, to whom they had been 
wont to listen with delight, had filled their discourses 
with all the flowers of rhetoric, that, by pleasing the 
imagination of their hearers, they might suspend the 
severer exercises of judgment, and persuade beyond 
the just impulse of deliberate conviction. But to 
none of these artifices would the Apostle condescend. 

He conducted his ministrations with the utmost 
simplicity 

[He was himself a man of great talent : having been edu 
cated under the most celebrated teacher, and made a pro 
ficiency in knowledge beyond most of his fellow-students ; so 
that, if he had judged it expedient, he could have moved with 
celebrity in tiie path which the most distinguished philoso 
phers had trod. But he disdained to seek his own glory in 
the discharge of his sacred office : he therefore would have 
nothing to do with " the enticing words of man s wisdom." 
He had received a message, which he was anxious to deliver; 
and, in delivering it, " lie used great plainness of speech." He 



1935. J APOSTOLIC PREACHING. 55 

looked not to the powers of language, to impress the minds of 
his hearers, but to the Spirit of the living God ; whose energy 
needed no artificial aid, and whose power was amply sufficient 
to carry conviction to the soul. He was taught to expect from 
God such attestations to his word. He was enabled, indeed, 
to confirm his word with signs and miracles : but it was to the 
mighty working of the Spirit of God upon the souls of men 
that he chiefly looked ; and, in dependence upon that, he 
laboured both in public and in private. " His speech," when 
conversing with individuals, and " his preaching" before assem 
bled thousands, were both of the same character. To make 
known the mystery of redemption through our incarnate God 
was the office committed to him : and he determined to exe 
cute it with all simplicity of mind ; " knowing nothing amongst 
his people but Jesus Christ, and him crucified."] 

In this he had respect to the best interests of 
mankind 

[The very aim of the principal philosophers was to esta 
blish dogmas of their own, which were to be received by their 
followers as characteristic of the sect to which they belonged. 
But St. Paul would not have the faith of his hearers to stand 
on the dictates of human wisdom. The word was God s : the 
power that alone could make it effectual was God s : nor could 
it be of any real service to the souls of men, any further than 
it was applied with power from on high. However the people 
might accede to it as a truth, that they were corrupt and help 
less creatures, they could not feel it aright, unless they were 
taught it by God himself. And, however they might be per 
suaded that Jesus Christ was the Saviour of the world, they 
could not believe in him to the salvation of their own souls, 
unless that faith should be wrought in them by the Holy 
Ghost. In like manner, every truth of Christianity must be 
experimentally received, and divinely communicated : and 
therefore the Apostle would not run the risk of having any 
of its efficacy imputed to his statements : he would have the 
faith of all its adherents to be purely and undeniably the off 
spring of a divine power ; so that God alone might be glorified 
in every believing soul.] 

Such was the character of St. Paul s ministry. Let 
me now suggest, 

II. The hints which we may derive from it in the 

relation in which we stand 

If St. Paul was an example to us as a Christian, he 
was not less so as a Minister. Now, from his mode 
of ministering, some important hints arise, 



5G 1 CORINTHIANS, II. 4,5. [1935. 

1. To those who preach 

[We have the very same message to deliver as that which 
was committed to the Apostle Paul. And, though we cannot 
hope, like him, to have our word confirmed with miracles, we 
may hope that it shall be accompanied with power from on 
high, to the conviction and consolation of those who hear us. 
On us, therefore, the same obligation lies, to wave the use of 
all rhetorical ornaments, and of artificial statements that 
savour of human wisdom ; and to look to the influences of the 
Holy Spirit to render our word effectual for the good of men. 
The same holy watchfulness should be found in us respecting 
the honour of God in the work of man s salvation. Were our 
talents ever so great, we ought to deem the exercise of them, 
in dispensing the Gospel, a matter of extreme care and jea 
lousy. I mean not that they are to be laid aside ; for they 
may be employed to good purpose : but they are not to be 
employed for the purpose of display, or to exalt our own 
wisdom : they must be improved only for the purpose of un 
folding more clearly the great mysteries of the Gospel, and 
of rendering them more intelligible to the meanest capacity. 
The object which we should ever keep in view should be, to 
have our word accompanied with a divine unction to the souls 
of men, and to see faith wrought in their hearts with a divine 
power.] 

2. To those who hear 

[The same simplicity of mind as befits your minister, be 
comes you also. You should not wish for displays of oratory, 
or affect that preaching which savours of human wisdom : you 
should desire only " the sincere milk of the word, that you may 
grow thereby." You should be on your guard against adopt 
ing the Shibboleth of a party, or the dogmas of any particular 
sect : beware, too, of becoming followers of Paul, or Apollos, 
or Cephas, as your own carnal prejudices may incline you : 
you must receive the truth as little children ; and embrace it, 
" not as the word of man, but as the word of God." If rightly 
ministered, the Gospel will " be declared to you as the testi 
mony of God" respecting his dear Son b . Now, a testimony 
is not received on account of the figures with which it is em 
bellished, but on account of its intrinsic importance, and the 
veracity of him by whom it is borne : and in this precise way 
must you receive the testimony of God, who says, that " He 
has given us eternal life, and that this life is in his Son ; and 
that he who hath the Son, hath life ; and he who hath not the 
Son of God, hath not life c ." To know this truth, to feel its 
importance, to taste its sweetness, and to experience its sanc- 

b ver. 1. 1 John v. 11, 12. 



1936.] WISDOM OF THE GOSPEL. 57 

tifying and saving efficacy, this must be your end in attending 
on the ministry ; and, in comparison of this, all gratifications 
resulting from a display of human wisdom ought to be lighter 
than vanity itself.] 

In CONCLUSION, let me recommend to you, 

1. That you form a right judgment respecting 
spirtual edification 

[There is scarcely any subject on which the Christian 
world are more in error than this. If persons are pleased with 
the talents of a preacher, they are ready to suppose that they 
are edified : but real edification consists in our being more 
humbled, more quickened, more strengthened in the service of 
our God : and whatever produces not these effects, however it 
may please us, is only as a musical exhibition, which leaves 
us as carnal and corrupt as we were before d .] 

2. That you seek edification in the way in which 
alone it can be obtained 

[God alone can work it in the soul: " Though Paul 
should plant, or Apollos water, it is God alone that can give 
the increase 6 ." You must cry to God for the gift of his Holy 
Spirit ; and beg that " the word may come to you, not in 
word only, but in power, and in the Holy Ghost, and in much 
assurance f ." To Him you must look in prayer, before you come 
up hither ; and whilst you are hearing the word ; and when you 
go hence : then may you hope that the word shall be clothed 
with energy, and prove " The power of God to the salvation 
of your souls."] 

d Ezek. xxxiii. 31, 32. e 1 Cor. iii. 57. f 1 Thess. i. 5. 



MDCCCCXXXVI. 

WISDOM OF THE GOSPEL. 

1 Cor. ii. 6. We speak wisdom among them that are perfect. 

THESE words appear, at first sight, to have an air 
of conceit and arrogance : and, if uttered by an un 
inspired man in reference to lucubrations of his own, 
they might perhaps be not unjustly condemned, as 
betraying in the speaker, and generating in the 
hearers, the unhallowed feelings of pride and self- 
sufficiency. But, as spoken by the holy Apostle, 



58 1 CORINTHIANS, 11. 0. [1930. 

they are open to no such unfavourable construction. 
If we were to understand by them, that the Apostle 
held one doctrine amongst those who were initiated 
into the secrets of his mind, and another amongst his 
less-instructed disciples, we could by no means justify 
him in such a conduct ; for he would then resemble 
those philosophers of old, who, in private, exposed 
the fallacy of popular errors, which in their public 
discourses they upheld and sanctioned. This the 
Apostle never did. If he brought some things to the 
view of his more enlightened followers, which he for 
bore to state to others, it was not from any doubt of 
the truth of the sentiments which he concealed, or 
from any fear of incurring the^ displeasure of men by 
the promulgation of them; but only from a conde 
scension to the weakness of those whose organs of 
vision were not capable of sustaining the flood of 
light which he was able to pour upon them. From 
such motives he certainly did, on many occasions, 
withhold truths from those who were unable to bear 
them, and content himself with administering milk to 
those who were incapable of digesting strong meat a . 
But this is not the import of the passage before us. 
The simple meaning of it is, that whilst the great 
subject of his ministrations was by many of his 
hearers regarded as " foolishness," it was, in the eyes 
of those who properly understood it, " wisdom." 

His words will naturally lead me to shew, 
I. What the true character of the Gospel is 

The Gospel which the Apostle preached was, sal 
vation through a crucified Redeemer: " I determined," 
says he, " to know nothing among you, save Jesus 
Christ, and him crucified." 

Now this, whatever an ignorant and ungodly world 
may say of it, is " wisdom." 

It is indeed a " hidden" wisdom 

[It was hid from all eternity in the bosom of the Father : 
nor had the first Archangel any conception of it, till it was 

* 1 Cor. iii. 1, 2. Heb. v. 11 H. 



1936.] WISDOM OF THE GOSPEL. 59 

revealed to man in Paradise : and all the knowledge which is 
at this very hour possessed by the Principalities and Powers of 
heaven respecting it, is derived to them through the progres 
sive revelation made of it to the Church by the Prophets and 
Apostles of succeeding ages b . Even under the Mosaic dispen 
sation it was for the most part " hidden :" because the types 
and ceremonies, by which it was adumbrated, cast so thick a 
veil over it, that it could scarcely be discerned at all ; and the 
very prophets who foretold it were unable to unravel the mys 
teries which they proclaimed to us c . The things which it 
unfolds to our view are perfectly different from any thing that 
ever entered into the minds of uninspired men d : and at this 
moment are they " hidden from the wise and prudent, even 
whilst they are revealed unto babes 6 ."] 

But in it is contained the " manifold" wisdom of 
God f 

[It was " ordained of God before the world, for our glory," 
even for the salvation of our souls. And in this " great mys 
tery g " we may behold his inventive wisdom, his administrative 
wisdom, his effective wisdom. 

No finite intelligence could have conceived such a plan of 
rescuing from perdition our fallen race, without dishonouring 
that law which we had violated, and suspending the sentence 
which justice had denounced. He alone, " whose understand 
ing is unsearchable," was capable of devising a plan whereby 
the offence might be punished, and the offender saved. 

But how shall this plan be executed ? If it be not made 
known, none can avail themselves of it : and if it be known, it 
can never be carried into effect : for who would ever dare to 
lay his hands upon his incarnate God, and inflict on him the 
things which he was doomed to bear? The Apostle himself 
tells us, that " if the princes of this world had known what 
they were doing, they would not have crucified the Lord of 
Glory h ." And, now that the plan is executed, how shall the 
benefits of it be so imparted, that, whilst no room is left for 
any man to glory, the sovereignty of God shall not supersede, 
or in any degree interfere with, the free agency of man ? Who 
but God could divine this ? 

Again : shall any thing be left to chance ? Shall it be un 
certain whether, after all, God s ends shall be attained ? No : 
man shall have the benefit; and God the glory. God will 
" give a people to his Son, whom he shall have for an inherit 
ance ." "A seed shall serve him k :" and, however far off they 

b Eph. iii. 9, 10. c 1 Pet. i. 1012. d ver. 9. 

e Matt. xi. 25, 26. f Note b . e ver. 7. with 1 Tim. iii. 1C. 

h ver. 8. Ps. ii. 8. K Ps. xxii. 30. 



60 1 CORINTHIANS, II. 6. [1936. 

may be, God will apprehend them, and bring them to his Son 1 , 
and " keep them unto the end," and " perfect in them the 
good work he has begun" 1 ." Of those whom from eternity he 
has given to his Son, " not one shall be lost 11 ," " not one be 
ever plucked out of his hands ." At the same time, all his own 
perfections shall be glorified; justice in punishing the offence, 
and mercy in pardoning the offender: yea, mercy shall be the 
more magnified, because it is exercised in away of justice; and 
justice, because it is honoured in a way of mercy. 

" O the depth of the riches both of the wisdom and know 
ledge of God ! How unsearchable are his judgments, and his 
ways past finding out p !" This indeed may be said in reference 
to any single part of his plan: and, if so, how much more in 
reference to the whole stupendous mystery, in all its branches ! 
Verily, in the mystery of redemption, as viewed in all its parts, 
there " are hid all the treasures of wisdom and knowledge q ;" 
insomuch that, though they shall be progressively unfolding to 
all eternity, they shall never be fully seen, never adequately 
comprehended.] 

Such, then, being the true character of the Gospel, 
we proceed to shew, 

II. Whence it is that the godly alone view it in its 
true light 

The persons here called " perfect." are the same as 
in the foregoing chapter are called " the saved 1 ," and 
"the called 5 ." As for absolute perfection, there is 
no such thing to be found in any child of man*. But 
persons are sometimes called " perfect," as having 
grown from children to man s estate 11 ; and sometimes 
as being truly upright in opposition to the unbelieving 
and ungodly world*. It is in this latter sense that 
the term " perfect" is used in our text. These per 
sons, though they be only babes, behold a wisdom in 
the Gospel ; though doubtless their insight into the 
glory and excellency of the Gospel is deep in propor 
tion to the attainments they have made in the Divine 
life. 

Now these persons alone behold the wisdom of the 
Gospel, 

1 John vi. 37. m Phil, i. 6. " John xviii. 9. 

John x. 28, 29. i> Rom. xi. 33. f i Col. ii. 3. 

r 1 Cor. i. 18. s 1 Cor. i. 24. l Phil. iii. 12. 

u See 1 Cor. xiv. 20. and Heb. v. M. both of them in the Greek. 
* Job i. 1. Matt. xix. 21. Phil. iii. lf>. 



1936.] WISDOM OF THE GOSPEL. 61 

1. Because they alone feel their need of the salva 
tion revealed in it 

[Others know not their lost estate : they see no such evil 
in sin, but that it may be atoned for by some little act of pe 
nance, and be counterbalanced by a few self-righteous and formal 
services. What then can they want of such a provision as the 
Gospel has made for their reconciliation with God ? What 
need have they, that Almighty God should become incarnate, 
and offer himself a sacrifice for their sins ? What need have 
they to plead the merits of a dying Saviour, when their own 
will suffice? What need have they that the Holy Ghost 
should come down and dwell in their hearts, when they have a 
sufficiency of strength within themselves for every service 
which they are called to perform? But the man who knows 
how low he has fallen, and how utterly impossible it is that 
he should ever reconcile himself to God, or attain by any 
obedience of his own a righteousness in which he may stand 
before God, will be filled with amazement at the revelation 
which is made in the Gospel, and at the stupendous mystery 
there contained : in whatever light it be viewed by others, 
it will in his eyes be " the power of God, and the wisdom of 
God> ."] 

2. Because they alone seek to be instructed in it 
[Others " lean to their own understanding ;" and, being 

" wise in their own conceits," " they are taken by God in 
their own craftiness 2 ." Not so the humble inquirer. To him 
is imparted " a spirit of wisdom and revelation in the know 
ledge of God s dear Son ; so that the eyes of his understand 
ing are opened 3 ;" and he is enabled to discern with clearness 
and certainty " the things which are freely given to him of 
God b ." By this divine Agent he is led to view " the deep 
things of God c ;" and to comprehend, in a measure, the depth 
and height and length and breadth of that love of Christ, 
which, in its full extent, is utterly incomprehensible d .] 

3. Because they alone are willing to embrace its 
self-denying doctrines 

[Others are offended at the humiliation it requires : nor 
can they endure to renounce the world, and to live only for 
God and for eternity. In justification of themselves, therefore, 
they "deride" what they choose not to embrace 6 . But the 
man whose heart is right with God wishes to be humbled in 
the very dust as a hell-deserving sinner, and delights in 

y 1 Cor. i. 23, 24. * 1 Cor. i. 19. and iii. 19. 

a Eph. i. 18, 19. ver. 12. < ver. 10. d Eph. iii. 18, 19. 

e Sec, and mark particularly in this view, Luke xvi. 14. 



G2 1 CORINTHIANS, II. G. [1936. 

" receiving every thing out of the fulness" that is treasured up 
for him in Christ. Could he have the desire of his soul, he 
would be " holy as God himself is holy," and " perfect as his 
Father which is in heaven is perfect." Hence, when he finds 
in the Gospel every thing that he stands in need of, wisdom 
for the ignorant, righteousness for the guilty, sanctification for 
the polluted, and redemption for the enslaved, he cannot but 
adore the wisdom that has ordained so mysterious, so effectual, 
a salvation.] 

4. Because these alone give themselves up to the 
contemplation of it 

[Others " let slip all that they hear," having no wish to 
treasure it up in their minds. But the truly upright lay up the 
word in their hearts, (even as Mary did the words of her youth 
ful Son :) yea, and meditate upon it day and night. They 
resemble in this respect the holy angels, who are represented 
as bending down upon the ark, and inspecting with all possible 
care the law contained in it f . No wonder they are instructed; 
no wonder the veil is taken from their hearts : for God has 
said, " Then shall ye know, if ye follow on to know the Lord." 
Hence, then, we see the grounds on which the perfect man 
admires as " wisdom " what all the world besides regard as 
folly. Being enabled by God to discern its suitableness, and 
to experience its sufficiency, he glories in it as the perfection 
of wisdom, and as a comprehensive summary of all that is 
good and great.] 

Now, as in the text are mentioned the speaker and 
the hearers the one delivering with confidence, 
and the others receiving with submission, the 
dictates of inspiration I will, in CONCLUSION, 
address myself, 

1. To those whose office it is, or may hereafter be, 
to preach the Gospel 

[The Apostle, knowing the Gospel to be the very wisdom 
of God himself, was extremely careful to deliver it with the 
utmost simplicity. He was able to preach it " with wisdom 
of words," and to set it forth with all the powers of language, 
if he had been so inclined: but he would not do so, "lest he 
should make the cross of Christ of none effect g ." He appeals 
to the Corinthians themselves, that he had " come to them 
not with excellency of speech or of human wisdom h ;" being 
anxious " that their faith should stand, not in the wisdom of 

f 1 Pet. i. 12. e 1 Cor. i. 17. h ver. 1, 4. 



1936.] WISDOM OF THE GOSPEL. 63 

man, but in the power of God . Now, in this he has set us 
an example which we ought carefully to follow. We greatly 
err, if we hope by any meretricious ornaments to embellish the 
Gospel of Christ. That appears most beautiful, when it is 
exhibited most simply in its own native form. The whole 
world would in vain attempt to add any thing to light: and 
equally vain will be any endeavour to exalt the Gospel by the 
gaudy trappings of rhetoi ical expressions. It is by the plain 
exhibition of a crucified Saviour that God will work. On the 
wisdom of the wise he will pour contempt: but " by the fool 
ishness of preaching," that is, by such preaching as the wise 
of this world account foolishness, " he will save them that 
believe." Let ministers then learn from hence how to preach 
the Gospel, remembering that " the foolishness of God is 
wiser than men, and the weakness of God is stronger than 
men k ." We may by our additions weaken the Gospel of 
Christ ; but we can never strengthen its efficacy by any thing 
that we can add. It is in itself " the rod of God s strength :" 
and, if we wield it faithfully, all the powers of darkness shall 
fall before it.] 

2. To those who hear the Gospel 

[You must seek to attain simplicity of mind, even the 
simplicity of little children. " If you would be wise, you 
must become fools that you may be wise 1 ." It is the truth of 
God that you are to regard, and not the human eloquence 
with which it may be proclaimed. You must " hear the word," 
not as the word of man, but of God." You must hear it as 
God s word to your own selves in particular; and must 
" receive it with meekness, as an engrafted word, able to save 
your souls" 1 ." Let this thought be duly impressed upon your 
minds, and it will operate powerfully to counteract that sad 
propensity which is in us to set up one preacher above another, 
because of his peculiar gifts and talents. For what is any 
man, but a mere instrument of God, whereby God himself 
was pleased to work upon you"? Whether it was " Paul who 
planted, or Apollos who watered, it was God alone who gave 
the increase : " and therefore " neither Paul nor Apollos 
should be any thing in your estimation, (except as you may 
love them for their works sake,) but God who gave the 
increase." The praise and glory should be His alone . 

On the other hand, neither should you despise the word, 
because it is delivered in weakness. God is often pleased to 
" magnify his own strength in the weakness " of his instru- 

ver. 5, 13. k 1 Cor. i. 25. l 1 Cor. iii. 18. 

m Jam. i. 21. n 1 Cor. iii. 5. 1 Cor. iii. 6, 7. 



04 1 CORINTHIANS, II. 7. [1937. 

ments 1 . He has "put his treasure into earthen vessels for 
this very end q :" and, if you will look to him for his blessing 
on the word, he will " ordain strength in the mouths of babes 
and sucklings 1 "," and " enrich you by those who are the poorest 
in themselves 3 ." 

Only seek to behold and to admire the wisdom of God in 
his Gospel ; and you shall find it to be " the power of God to 
the salvation of your souls 1 ."] 

P 2 Cor. xii. 9. <i 2 Cor. iv. 7. r Ps. viii. 2. 

s 2 Cor. vi. 10. l Rom. i. 16. 



MDCCCCXXXVII. 

MYSTERIOUSNESS OF THE GOSPEL. 

1 Cor. ii. 7. We speak the ivisdom of God in a mystery. 

AMONGST persons of intelligence, nothing is so 
highly esteemed as wisdom. And well may it be 
preferred to every other attainment ; because it ele 
vates its possessor in the scale of being, and assimi 
lates him to the highest order of finite intelligences. 
Even the wisdom that is merely human is deservedly 
ranked far above all the riches or honours of the 
world : and much more does divine wisdom merit 
this place in the estimation of mankind. It is of this 
latter wisdom in particular that we are now to speak. 
But, in truth, it far exceeds all human comprehen 
sion : for it is the wisdom of God himself; and that 
wisdom, too, in a mystery, that from all eternity was 
hid in the bosom of the Most High. Yet is it suf 
ficiently intelligible to answer all the purposes for 
which it has been revealed, and to enrich the souls 
of all to whom the attainment of it is vouchsafed. 
That which contains it all is the Gospel : and it is 
my intention, at this time, to shew what there is in the 
Gospel which entitles it to this high character. There 
are four things, which I will specify : 

I. The profundity of its principles 

The great principle of the Gospel is precisely that 
which was typified under the Law Reconciliation 



1937. J MYSTERIOUSNESS OF THE GOSPEL. G5 

with God through the sacrifice of his Son. Contem 
plate this : 

Reconciliation with God ! 

[What a mystery ! Consider the greatness of the Divine 
Majesty : consider the meanness and worthlessness of the 
human race, who, whether they were annihilated, or consumed 
in the regions of eternal misery, would not be missed from the 
creation of God ; who needs them not, nor can receive any 
thing from them ; and who could, if he pleased, by a mere 
act of volition, create millions of holy beings to supply their 
place. Why are they not left to their fate ? Why does the 
Most High God concern himself about them? Why, when 
they have sinned like the fallen angels, are they not left, like 
them, to reap the bitter fruit of their wickedness ? How can 
we conceive that God should ever think of being reconciled 
to such rebellious creatures? Even if a proposal to this effect 
had first come from man, we could not conceive that God 
should ever accede to it : how much less then can we imagine, 
that when no such desire was evinced by man, the proposal 
should ever originate with our offended God ? 

But contemplate further,] 

Reconciliation by sacrifice ! 

[What can there be in sacrifice that should answer any 
such end as this ? How can that which is innocent be substi 
tuted in the place of the guilty ? If such a proposal were 
made, how could a holy God acquiesce in it ? And where 
could a victim be found? Shall the blood of bulls and of 
goats take away sin ? Impossible. Should the highest arch 
angel offer himself for us ? What could he effect, either by 
doing or suffering, for us? What could he do, beyond what 
he is by the very law of his creation bound to do ? or what 
could any sufferings of his avail for expiating the guilt of a 
fallen world? But contemplate yet further,] 

Reconciliation by the sacrifice of God s only dear 
Son! 

[Impossible ! The co-equal, co-eternal Son of God be 
given for such an end ! The eternal God become a man ! 
The Creator of all things substitute himself in the place of 
his creatures ! The Lord of Life and Glory die, and bear the 
curse due to sin, yea, and expiate thereby the guilt of the very 
persons who nailed him to the cross! Truly, if God has 
revealed all this in his Gospel, it must be true : but nothing 
less than the most unquestionable evidence of such a revelation 
having actually proceeded from God can warrant us to enter 
tain the thought of a reconciliation effected by such means as 
these.] 

VOL. XVI. F 



fiG 1 CORINTHIANS, II. 7. [1937. 

But, to get a clearer insight into the mystery of 
the Gospel, let us notice, 

II. The comprehensiveness of its provisions- 
Nothing in it is wanting that can contribute to, 

1 . The honour of God 

[Were the Gospel at all deficient in this view, it would be 
impossible for God to approve of it. But there is not a per 
fection of the Deity which is not honoured by it. The justice 
of God has all its demands satisfied: the holiness of God is 
displayed in the brightest colours : his truth is kept inviolate : 
yea, all the perfections of God are more glorified in this way 
of exercising mercy, than they would have been if man had 
never fallen, or never been redeemed. In truth, it is this 
which gives to the Gospel its chief value : it is valuable, 
doubtless, as saving man ; but it is infinitely more valuable as 
displaying and magnifying the glory of God.] 

2. The salvation of man 

[Needs fallen man the removal of his guilt? it is removed 
from him, as far as the east is from the west, by virtue of this 
sacrifice. Be it so : the debt we had contracted was infinite : 
but infinite also was the value of that blood which was shed 
to expiate our guilt ; so that justice itself, being satisfied by 
our Surety, has nothing to demand at our hands. Does man 
need also the renovation of his nature? For this also is ample 
provision made, seeing that by virtue of the blood of Christ the 
gift of the Holy Spirit is purchased for us ; by whose Almighty 
agency every child of man may be renewed and sanctified, yea, 
and transformed also into the very image of his God. Does he 
need yet further a perfect righteousness ivherein to stand before 
God? This, too, is secured to him by Christ s obedience unto 
death : for by that a righteousness is formed perfectly com 
mensurate with all the requirements of the law; and it is 
imputed to every believing soul; so that, clothed in it, he 
stands perfect and complete before God, without spot or 
blemish. Nothing that can in any way contribute to a man s 
peace of conscience, or holiness of life, or meetness for glory, 
is wanting in this stupendous mystery : all is provided for ; all 
is secured: and in every part of it the wisdom of God is 
incomprehensibly and unsearchably displayed.] 

The mysteriousness of the Gospel will yet further 
appear, if we notice, 

III. Its remoteness altogether from human apprehen 
sion 



1937.1 MYSTERIOUSNESS OF THE GOSPEL. 67 

Supposing man to be informed that God had de 
signs of mercy towards him, in what way would he 
expect it to be exercised ? He would look for it, 

1. In a way of mere gratuitous forgiveness 

[He would never once have the remotest idea of an atone 
ment. It would appear in his eyes a perfect absurdity. In fact, 
it did so appear " both to the Jews and Gentiles; being to the 
one a stumbling-block, and to the others foolishness." In this 
light it does appear to the wise and prudent of the present 
day. For, though the general notion of an atonement may be 
admitted, and even contended for, by many, as a sentiment in 
opposition to Socinians and Deists, it is really approved by 
those only who are taught of God the truth as it is in Jesus. 
The minds of all by nature lean to the side of uncovenanted 
mercy, as being less humiliating than that plan of forgiveness 
which the Gospel prescribes. The imputation of our sin to 
Christ, and the imputation of his righteousness to us, are doc 
trines at which the natural man revolts: nor is any man brought 
cordially to acquiesce in them, till he has been made to feel the 
extent of his own demerit, and his utter incapacity to do any 
thing which is good. 

Yet, whilst we thus incline to uncovenanted mercy in pre 
ference to an atonement, we still expect that mercy,] 

2. In a way of self-righteous dependence 

[To renounce all dependence on our own works appears 
absurd in the extreme : for, if we are not to be saved by our 
works, what need is there for us to perform them ? To set 
them aside in point of merit, seems to supersede all occasion 
for the performance of them. Man cannot endure to discard 
all boasting before God. If he cannot purchase heaven alto 
gether, he will do it in part : and if he be constrained to 
accept of heaven as a free gift, still he will look to himself for 
something which shall be a ground of preference in the sight 
of God, or at least a warrant for him to look to God for the 
communications of his grace. A free salvation, without money 
and without price, and apprehended solely by faith, is, to the 
great mass of Christians, an object of offence, rather than of 
desire and love.] 

3. In a way of self-confident exertion 

[The doing of something to merit salvation, is always 
associated with the doing of it in our own strength. The na 
tural man has no conception but that, as he is responsible for 
all that he does, he must of necessity have a sufficiency for 
all that he needs to do. The attempting of any thing in 
the simple exercise of faith, and in expectation of strength 

F 2 



G8 1 CORINTHIANS, II. 7. [1937. 

communicated from above, appears to him to be an enthusi 
astic conceit, unworthy of a sober mind. In short, every part of 
the Gospel salvation, whether as bringing us to God or fitting 
us for the enjoyment of him, is the very reverse of what the 
natural man would either suggest or approve. It cannot even 
be understood by any who possess not a spiritual discernment, 
nor ever is received but through the teaching of the Holy 
Spirit.] 

Distant, however, as it is, from human apprehen 
sions, we cannot but acknowledge, 

IV. Its suitableness to the end proposed 

Does God propose to humble the sinner ? 

[Nothing effects that work like the Gospel : for in the 
death of Christ he sees the awful desert of sin, and the im 
possibility of obtaining mercy without an adequate atonement 
for it. In the requirement of a life of faith on the Son of God, 
he sees his own utter incapacity for any thing that is good : 
and, in the imputation of Christ s righteousness, he is con 
strained to acknowledge, that even his best works are full of 
imperfection ; and that salvation, from first to last, is, and 
must be, by grace alone.] 

Does he desire to exalt the Saviour? 

[The honour of salvation is altogether reserved to Christ, 
as the Author and Finisher of it : and to him alone, both in 
heaven and earth, must all the glory of it be ascribed. Not a 
hope enters the sinner s mind, but through his atoning sacri 
fice: not a prayer is offered, but through his mediation and 
intercession : nor to all eternity will a blessing be enjoyed, 
without being traced to his merit as the procuring cause, and 
to the influence of his grace as the efficient cause : so entirely 
will the glory of it all be given to him alone.] 

Does he determine to secure holiness? 

[Here it is secured, beyond a possibility of failure : nor is 
it found in any creature under heaven, but in him who receives 
the Gospel of Christ. Semblances of holiness we may find in 
self-righteous formalists ; but real holiness in none but those 
who are penetrated with redeeming love. In confirmation of 
this truth, we appeal to the records of the Church in every age 
of the world. Even at the present hour, we shrink not from 
a comparison with all other people under heaven : and we are 
free to acknowledge, that the professor of religion who soars 
not in holiness above all the unbelievers upon earth, is un 
worthy of the name of Christian, and will have no part with 
Christ in his kingdom and srlorv. 



1938.] IGNORANCE OF THE GOSPEL, FATAL. 69 

Thus we trust that the Gospel, however despised by an un 
godly world, is justly entitled to the appellation given it in our 
text, " The wisdom of God in a mystery."] 

SEE, then, from hence, 

1. What is the office of a minister 

[It is to proclaim " the glorious Gospel of the blessed 
God." We are to " speak the wisdom of God in a mystery." 
We are appointed for this very end, even " as stewards of the 
mysteries of God." We are not to be bringing forth notions 
out of our own minds ; but simply to declare what God has 
done for the salvation of mankind, and how a guilty world may 
be reconciled to him. This is the ministry of reconciliation, 
committed unto us; and in the execution of our office, we 
beseech you, Be ye reconciled to God ] 

2. What is the duty of those to whom he ministers 
[Is that which he brings to their ears " a mystery ?" It 

becomes them to receive it into their hearts, with docility, 
submission, and gratitude. We expect little children to learn 
from us, without questioning the solidity of our judgment, or 
the truth of our assertions. That he cannot altogether com 
prehend the lessons we teach him, is no reason why we do not 
expect his assent to them. On the contrary, it is by their 
first receiving our testimony with implicit faith, that they 
afterwards come to see both the truth and excellence of our 
instructions. And it is in this way that we also must acquire 

the knowledge of the Gospel of Christ But we must 

also submit to the plan proposed by God, and seek remission 
altogether in the way pointed out by him And finally, 
we must feel our obligations to the Most High God, who has 
done such wonders for the salvation of our souls. Whilst on 
earth, we must, to a certain degree, be penetrated with the 
zeal and love which we shall feel in heaven ; and both here 
and in eternity " glorify him with our bodies and our spirits, 
which are his."] 



MDCCCCXXXVIII. 

IGNORANCE OF THE GOSPEL, FATAL. 

1 Cor. ii. 8. Had they known it, they would not have crucified 
the Lord of Glory. 

IT has been supposed, that there is such a tran 
scendent excellence in virtue, that if it were em 
bodied upon earth, it would be universally revered 



70 1 CORINTHIANS, II. 8. [1938. 

and honoured. But virtue has been embodied in the 
person of God s only dear Son ; and yet, instead of 
receiving from man all the homage which might have 
been expected, it has been treated with all possible 
indignity, even to the extinction of the person in 
whom it was found. But in the assumption that all 
men would honour it, it is taken for granted that all 
would be able to appreciate its excellence : whereas 
men, with jaundiced eyes, see every thing with an 
unfavourable tint upon it ; and, consequently err 
exceedingly in their judgment respecting it. Through 
this unhappy bias, men " put evil for good, and good 
for evil ; darkness for light, and light for darkness ; 
bitter for sweet, and sweet for bitter." No wonder, 
therefore, if their aversion to what is really excellent 
rises in proportion to its exalted qualities, and their 
opposition to it be found to correspond with their 
judgment. We have the authority of an Apostle for 
saying that this was the real cause of the indignities 
offered to our incarnate God. Had men been able 
to form a correct estimate of his character, they 
could not have treated them as they did : had they 
fully understood the errand of love on which he came, 
and the purposes of grace which he was destined to 
accomplish, they could not have raised their hands 
against him : it would have been impossible for 
persons comprehending the great mystery which he 
came to consummate, so to act : no ; " if they had 
known it, they would not have crucified the Lord of 
Glory." 

In speaking of the ignorance of mankind, and 
especially their ignorance of true religion, I will en 
deavour to shew, 

I. Its extensive prevalence- 
It prevailed to an awful degree in the apostolic 
age- 

[Respecting the way which God had devised for the sal 
vation of a ruined world, the wisest philosophers had not the 
slightest notion. Nor had the governors of the Jewish people 
any just conceptions respecting it. Though they had the 
Scripture in their hands, and the great mystery of godliness 



1938. J IGNORANCE OF THE GOSPEL, FATAL. 71 

was shadowed forth in all their sacrifices, yet could they not 
comprehend the purposes of God which were revealed to them. 
They had the moral law, but knew not its spirituality and 
extent : they had the ceremonial law, but knew not its typical 
import : they had the prophecies, but knew not in what way 
they were to be accomplished. They saw a Messiah promised, 
but they altogether mistook the nature of the kingdom which 
he was to establish in the world.] 

It prevails also, nearly to the same extent, at this 
time 

[" The princes of this world," though born in Christian 
lands, know, for the most part, but little of Christianity : nay 
more ; the very rulers of the Church itself are far from having 
that insight into the hidden mysteries of our religion which 
their general information might give one reason to suppose. 
As far as a knowledge of the languages in which the Scrip 
tures were written, and a critical skill in interpreting them, 
and an extensive acquaintance with ecclesiastical history, 
will qualify men for the sacred office, there may be no cause 
for complaint : but, if we inquire into men s knowledge of the 
" hidden wisdom of God in the great mystery" of redemption, 
it is lamentable to think how few there are who manifest an 
acquaintance with it ; such an acquaintance, I mean, as has a 
transforming efficacy on their souls. We see somewhat of 
the feelings which are generated by a knowledge of this 
mystery in heaven : we behold, also, the effects produced by it 
upon the Apostles and martyrs upon earth : but where do we 
see these feelings excited, and these effects produced, in any 
considerable degree, in "the princes of this world" amongst 
ourselves ? I mean not to speak disrespectfully of any, or to 
judge uncharitably of any : but I simply ask, whether, in the 
public ministrations of men, or in their printed addresses, 
or in their conversation with each other, there be such a pre 
ponderance given to this great mystery as might be expected, 
or such as would infallibly be given, if its excellence and im 
portance were duly appreciated ? Of the secret transactions 
of men, and the intercourse which may take place between 
God and their souls, I presume not to speak. I speak only 
of what is manifested in open act : and of men s knowledge of 
this mystery, as tried by that standard, I am constrained to 
say, it is very partial and confined. Nor need I bring any other 
proof of my assertion than this, that, wherever this mystery is 
fully opened, and the different parts of it are inculcated with 
the energy which its importance demands, the doctrine draws 
attention as a novelty ; and excites odium, as differing from 
the common standard of the established ministrations. But 
could this be, if the mystery of the Gospel were so generally 



72 1 CORINTHIANS, II. 8. [1938. 

known, and its truths so faithfully promulgated, as some would 
assert ? A taper would attract no notice by day ; but it is 
seen at a great distance at night, by reason of the surround 
ing darkness : and, for the same reason, even a very slender 
exhibition of the Gospel, which would have passed unnoticed 
in the apostolic age, now calls forth adoring gratitude on the 
part of some, and provokes inveterate hostility on the part of 
others ; a sure proof, that such exhibitions are not so common 
amongst us as they ought to be.] 

To shew how great an evil this ignorance of the 
Gospel is, I will proceed to mark, 
II. Its injurious tendency 

In the Jews, it led to nothing less than the cruci 
fixion of the Lord of Glory 

[Both Jews and Gentiles concurred in this act. They 
did not merely refuse to become the disciples of Jesus, but 
reviled him, and treated him with all imaginable indignities, 
and at last put him to death, even the accursed death of the 
cross. And to what but ignorance can we refer it? Can we 
conceive, that if they had really known Jesus to be " the Lord 
of Glory," they would have dared to treat him thus ? Me- 
thinks, if love to him for his condescension and grace had not 
restrained them, a fear of his displeasure must have disarmed 
their malice. It would have been impossible for them to pro 
ceed to such extremities, if they had had any just conception 
of his person and character, his work and office.] 

In a similar way it operates on us also 

[It is obvious that men of all ranks and orders live in a 
neglect of Christ and his salvation, and seek their happiness 
rather in the things of time and sense But could it be 
so, if they really knew what a glorious Saviour he is ? Could 
they think so little of all the wonders of his love, if they had 
any just comprehension of them in their minds ? By our 
treatment of him, we do, in fact, " crucify him afresh, and put 
him to an open shame." I ask, Could we do this, if we knew 
him to be indeed " the Lord of glory," who had divested him 
self of all his glory for us, and become a man for us, and died 
upon the cross for us, and to be carrying on his work in heaven 
for us, and coming again to make us partakers of his glory for 
evermore ? Bad as human nature is, it could not withstand 
such a miracle of love as this : it must lay down its weapons of 
rebellion at the sight of this : at the sight of this it would feel 
" a constraining influence to live to Him" who has so " loved 
us arid given himself for us." From our first inquiry, " Who 
art thou, Lord ? " another would instantly succeed, " Lord, 



1938.] IGNORANCE OF THE GOSPEL, FATAL. 73 

what wilt thou have me to do a ?" and a life of entire devoted- 
ness to his service must of necessity ensue.] 

Can we wonder then at, 
III. Its fatal issue 

It was, to the Jews who continued impenitent, of 
the most fatal consequence 

[Doubtless their ignorance did in some respects extenuate, 
but it could by no means excuse, their guilt. The Apostle 
apologizes for them ; saying, " I wot that through ignorance 
ye did it, as did also your rulers :" but yet he adds, " Repent, 
and be converted, that your sins may be blotted out b ;" evi 
dently importing, that without repentance, and thorough con 
version to God, they must eternally perish. And St. Paul, 
whilst he speaks of having " obtained mercy, because he did 
it ignorantly in unbelief," still calls himself " a blasphemer, 
and injurious, and a persecutor," and " the very chief of 
sinners," yea, as the greatest miracle of mercy, a monument of 
mercy to the whole world . In the Old Testament, God had 
declared by the prophets that he would not regard ignorance 
as any excuse for their iniquities : " They are a people of no 
understanding : therefore He that made them will not have 
mercy on them, and He that formed them will shew them no 
favour d ." And again, " My people are destroyed for lack of 
knowledge 6 ." And under the New Testament, it is even 
made a matter of appeal to us : " How shall we escape, if we 
neglect so great salvation f ?" And again, " If judgment begin 
at the house of God, what shall the end be of them that obey 
not the Gospel of God ? If the righteous scarcely be saved, 
where shall the ungodly and the sinner appear g ?" Verily no 
candid person can doubt what the event was to the unbelieving 
Jews.] 

And will it not have the same issue with respect 
to us? 

[The greater our advantages are above the Jews, the 
greater is our guilt in neglecting to improve them. It is gene 
rally imagined, indeed, that those who commit no sin to lower 
them in the estimation of their fellow-creatures, are happy 
when they die : and to intimate a doubt of this would be 
deemed very uncharitable. But " none, except they be con 
verted, can ever enter into the kingdom of heaven." True 
indeed it is, that men ignorant of the Gospel, and of the 

a Acts ix. 5, 6. b Acts iii. 17, 19. c 1 Tim. i. 13, 15, 1G. 
d Isai. xxvii. 11. e Hos. iv. 6. f Heb. ii. 3. 

8 1 Pet. iv. 17, 18. 



7i 1 CORINTHIANS, II. 8. [1938. 

wonders of love and mercy contained in it, are confident, in 
their own minds, that they have nothing to fear : and hence 
they continue in " the broad road that leadeth to destruction," 
without ever thinking of their impending fate, till they drop 
into perdition. A fact which a pious writer records, as seen 
by himself, will well illustrate this. A flock of sheep being 
frightened on a bridge at the time of a high flood, one of them 
leaped over the side : all, one after another, followed its example, 
each supposing that those which had preceded him were safe 
and happy : but all, to their cost, found out their error when it 
was too late : for all were immersed in the flood, and perished 
in the waters. This gives us an exact picture of what is 
passing all around us. And it is abundantly confirmed in 
Holy Writ. In the parable of the Rich Man and Lazarus, 
the rich man, who had no flagrant sin laid to his charge, 
supposed himself sure of happiness in death ; just as his five 
surviving brethren did, whilst walking in his steps : but from 
the depths of hell we hear him crying for a drop of water, to 
cool his tongue ; and entreating, that a messenger might be 
sent from heaven to warn his brethren of their danger: and, as 
this request could not be complied with, we have reason to 
suppose that they also, however confident of their safety, 
became partakers of his awful doom. And would not many, 
who are gone before, be glad to send such messengers to us ? 
Yes, I doubt not but that thousands and millions of them 
would be coming from heaven, if they were allowed to per 
form that friendly office for our self-deceiving race : for, what 
ever we may think to the contrary, that very Jesus, whom 
we slight, will ere long " be revealed from heaven with his 
mighty angels, in flaming fire, taking vengeance on them that 
know not God, and that obey not the Gospel of our Lord 
Jesus Christ ; who shall be punished with everlasting destruc 
tion from the presence of the Lord, and from the glory of his 
power 1 ."] 

To IMPROVE this subject, I would entreat you to 
consider, 

1. What use you should make of your present op 
portunities 

[You have "the Lord of glory" set before you, and all 
the mysteries of redeeming love unfolded to you. Yes, I can 
appeal to God, that " I have not shunned to declare unto 
you all the counsel of God." I pray you, then, continue not 
ignorant of this great mystery ; for it is " the wisdom of God, 
and the power of God " to salvation to all those who receive 

u 2 Thess. i. 1 9. 



1938.] IGNORANCE OF THE GOSPEL, FATAL. 75 

it. I need not say, in this place 1 , how eagerly knowledge is 
sought, in the hopes of promoting men s future advancement in 
life : and shall that knowledge be neglected which has so inti 
mate a connexion with your happiness through eternity ? I 
mean not to detract from the importance of human sciences : 
but I must say, that, when weighed against the knowledge of 
this mystery, all earthly knowledge is but as the dust upon the 
balance : for St. Paul, whose judgment in that particular we 
cannot doubt, " counted all things but loss for the excellency 
of the knowledge of Christ Jesus his Lord." Though you 
possess ever so small a portion of the one, you may be happy : 
but without the other you can never be happy, in time or in 
eternity. I must say, then, to every one amongst you, Seek 
the knowledge of this mystery : seek to comprehend the height 
and depth, and length and breadth of the love of Christ con 
tained in it. So shall it be progressively opened to your view, 
and your souls " be filled with all the fulness of God."] 

2. What zeal you should manifest for the glory of 
your Lord 

[Did those who knew him not, crucify him ? and shall 
not those who know him, honour and exalt his name ? Should 
you forbear to do so, " the very stones would cry out against 
you." Let an ungodly world complain of you : let them call 
your zeal enthusiasm, and your love hypocrisy; but be not ye 
deterred from duty by all the clamour that can be raised against 
you. You well know what efforts Pilate made to save Jesus 
from the fury of his persecutors : yet did his entreaties only 
increase their thirst for his blood. Learn ye of them, and 
shew the same pertinacity in his righteous cause ; yea, rather, 
let your knowledge operate more forcibly than their ignorant 
animosity : and as they accounted nothing too much to inflict 
upon him, account ye nothing too great to do or suffer for the 
honour of his name.] 

3. How well you may be reconciled to sufferings 
for his sake 

[He has ordained, that all his followers shall have a cross 
to bear. But shall you account it hard when it is laid upon 
you ? Was he, the Lord of Glory, crucified for you ; and will 
you not bear a cross for him ? It is not without reason that he 
bids you, under such circumstances, to " rejoice and leap for 
joy :" for " you are partakers of his sufferings," and rendered 
conformable to him ; and your reward in heaven is proportion- 
ably augmented by it. Be not, then, either afraid or ashamed 
of the cross for his sake ; but glory in it, and bear it after him 

The University of Cambridge. 



76 1 CORINTHIANS, II. 9, 10. [1939. 

with joy ; and " rejoice that you are counted worthy to bear- 
it for his sake." You may suppose that you may disarm the 
malice of the world by the blamelessness of your conduct. But 
the more you resemble Christ in your conduct, the more will 
you be called to suffer for his sake. Open as his character and 
dispositions were, men knew him not. Nor do they know 
you k . Your conduct is as incomprehensible to the ungodly 
world as Christ s was. They cannot conceive why you should 
separate so entirely from their ways, or give yourselves up so 
entirely to God. If they knew all your views, motives, prin 
ciples, and habits, they would not so despise you. But, as all 
that our blessed Lord said or did was perverted, and made an 
occasion of evil, so must you expect " all manner of evil to be 
spoken against you falsely for his sake." But let it not grieve 
you to be so treated : for " the servant cannot expect to be 
above his Lord." Be contented to " suffer with him " here ; 
and be assured that you shall " reign with him " in glory for 
ever and ever.] 

k 1 John iii. 1, 2. 



MDCCCCXXXIX. 

THE GOSPEL A STUPENDOUS MYSTERY. 

1 Cor. ii. 9, 10. It is tvritten, Eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the things which 
God hath prepared for them that love him. But God hath 
revealed them unto us by his Spirit. 

THE former part of this passage is generally quoted 
as relating to the eternal world. But, if the latter 
part be taken in connexion with it, as it ought to be, 
the sense is evidently determined to those things 
which were revealed by the Spirit to the Apostles 
of Christ. And it is in this sense that the words 
were originally used in the place from whence they 
are cited. They are part of a prayer, which the 
Jews, as soon as they shall begin to embrace the 
Gospel, will pour out before God in behalf of their 
afflicted nation ; entreating him to interpose in their 
behalf, as powerfully as he formerly did when he 
brought them out of the land of Egypt ; and to 
make known to them those great and glorious truths 
of which hitherto they have never had any just 



1939.1 T "E GOSPEL A STUPENDOUS MYSTERY. 77 

conception 3 . To the same purpose the Apostle cites 
them in our text. He is speaking of the Gospel as 
" foolishness" indeed to the natural man, but as in 
reality the most stupendous display of the Divine 
wisdom ; such as had never before been seen, or heard, 
or thought of, from the foundation of the world 1 ; 
and such as, if previously known to those who cruci 
fied our Lord, would have effectually deterred them 
from executing in that respect the eternal counsels 
of the Deity. 

Confining then our views of the passage to what is 
revealed in the Gospel, we will shew, 

I. How infinitely superior the Gospel is to any thing 

that reason ever devised 

Reason has certainly evinced great powers in rela 
tion to things natural and temporal 

[It has penetrated far into the regions of science. It has 
comprehended within its grasp the whole extent of that field 
which was laid open to the mind of Solomon ; and has arranged 
according to their nature and properties all parts of the animal 
and vegetable creation, " from the cedar of Lebanon to the 
hyssop that springeth out of the wall, together with all the 
different orders of beasts, and fowl, and fishes of the sea c ." 
Nay, it has soared beyond this terraqueous globe, even to 
the starry heavens ; and has found out the magnitude and 
distances and courses of the heavenly bodies, together with 
the laws by which they move in their respective orbits. It 
has in these and many other respects carried its researches far 
beyond the limits which nature appeared to have assigned to 
it, and has raised man far higher in the scale of creation than 
by his contracted powers he seemed destined to stand.] 

But it has made little progress in relation to things 
spiritual and eternal 

[Man with all his powers was not able to find out God. 
Not even the unity of the Godhead was discovered by him ; 
much less were his great and glorious perfections. The wisest 
philosophers spake on these subjects with much uncertainty 
and inconsistency. As for any way of reconciliation with God, 
consistently with the Divine perfections, not so much as a 

a Isai. Ixiv. 4. The prayer begins at Isai. Ixiii. 15. and conti 
nues to the end of the sixty-fourth chapter. 
b ver. 6 8. c 1 Kings iv. 33. 



78 1 CORINTHIANS, II. 9, 10. [1939. 

thought of it ever entered into the mind of man, till it was 
revealed to man by the Spirit of God : it was far out of the 
reach of human reason to declare, how God should be just, 
and yet the justifier of sinful men. Even a future state of 
existence was rather guessed at than fully ascertained; and 
the nature of that state was wholly unknown : so true is it, in 
reference to the whole circle of divine knowledge, that " man 
by wisdom knew not God d ." 

Thus, when we compare the knowledge which we enjoy under 
the Gospel with the discoveries of uninspired men, we are con 
strained to say, that they are as wide asunder as light is from 
darkness, and heaven from hell.] 

But, to form a correct estimate of the Gospel, we 
should see, 

II. How far superior it is to any thing that men had 
a conception of under the Jewish dispensation- 
God did reveal himself to Moses : but his views 
of God were very partial and indistinct : he saw only, 
as we are told, " his back parts 6 ." As far as he, and 
David, and Isaiah had a clearer insight into the great 
mystery of redemption than others, they received it 
rather by special inspiration, than from the notices 
given of it in the Mosaic law : the Jews as a people 
had very indistinct notions on the whole subject of 
religion. 

1. Their views of God himself were very dark 

[To them he appeared rather as a Sovereign than as a 
Father ; and as a Sovereign of their own nation only, and not 
the Father of the whole human race. They beheld him rather 
in the terrific aspect of his majesty, than in the endearing 
attribute of mercy.] 

2. They knew but little of the way of acceptance 
with him 

[They had sacrifices, it is true, but such as could give 
no peace to a wounded conscience. The very necessity of 
repeating the same sacrifices from year to year, clearly shewed 
to them, that their past sins were not fully expiated or blotted 
out. The sacrifices, in this view, were rather " remembrances 
of sin," than real expiations of it. For some sins, as murder 
and adultery, no sacrifice whatever was appointed : and for these 
therefore there was no well-grounded hope of pardon. All that 

(1 1 Cor. i. 21. e Excel, xxxiii. 23. 



1939.] THE GOSPEL A STUPENDOUS MYSTERY. 79 

they were assured of, in any case, was, rather an exemption 
from punishment by the civil magistrate, than an everlasting 
remission of their sins by God himself: so dark, even in this 
respect, was the dispensation under which they lived.] 

3. The real blessedness of bis people could not be 
duly estimated by them 

[They possessed indeed many privileges above the heathen ; 
but yet they were kept at an awful distance from God. The 
people at large could not enter into the court of the more 
privileged orders, the priests and Levites : nor could any but 
the high-priest alone enter into the most holy place; and he only 
on one day in the year, and in the way that was particularly 
prescribed. Their services consisted altogether in burthensome 
rites and ceremonies, which, instead of calling forth a sublime 
exercise of spiritual devotion, were " a yoke which none of 
them were able to bear." They went in and out before God 
as servants actuated by fear, and not as children under the 
influence of love.] 

4. Not even the future state of rewards and punish 
ments was clearly known to them 

[Some light indeed was thrown upon the eternal world ; 
but it was faint and glimmering. Little was seen throughout 
the Mosaic writings but a prospect of temporal rewards and 
punishments, of an enjoyment of Canaan with much earthly 
felicity, or of an ejection from it with the attendant miseries 
of captivity and bondage. 

Thus the whole of the Jewish state was at best only as an 
intermediate state between the darkness of heathenism and 
the light of the Gospel : it was as the early dawn to usher in 
the brighter day.] 

To elucidate the infinite superiority of the Gospel, 
we must proceed to shew, 

III. How full and rich a manifestation of it we enjoy 

" The darkness is now passed, and the true light 
now shineth f ;"- 

1. God himself is now fully revealed to us 

[We see not only his unity, but his subsistence in Three 
Persons, Father, Son, and Holy Ghost; all in glory equal, and 
in majesty co-eternal. All his perfections also have been made, 
as it were, to shine both in their separate, and united, splendour 
before our eyes; justice harmonizing with mercy, and right 
eousness combining with truth, in the salvation of fallen man : 

f 2 John, ver. 8. 



80 1 CORINTHIANS, II. 9, 10. [1939. 

yea, justice glorified in the way of mercy, and mercy in the way 
of justice, and truth and righteousness in all. Yes verily, " the 
whole glory of the Godhead now shines before us in the face of 
Jesus Christ*- ."] 

2. The mysterious plan of redemption also is now 
fully opened 

[We are introduced, if we may so speak, to the eternal 
counsels of the Deity, wherein the Father gave to his Son a 
people to he redeemed, and the Son undertook to lay down his 
life for them. In the fulness of time we behold the eternal Son 
of God laying aside that glory which he had with the Father 
before the worlds were made ; and taking upon him our nature, 
on purpose that in the nature which had sinned he might suffer 
the curse that was due to sin. We behold him fulfilling the 
perfect law of God for us, that we may have his perfect right 
eousness imputed to us, and at the same time expiating our 
guilt by his own sufferings on the cross. We see him further 
rising from the dead, and ascending up to heaven, to carry on 
there the work he had begun on earth ; to be the continual 
Intercessor for his people, and, as their living Head, to supply 
them with all that their necessities require. And, finally, we 
behold him coming again to judge the world, and to assign to 
his friends, and to his enemies, the portion prepared for them ; 
and then, having completed the whole work of redemption to 
the uttermost, " surrendering up the kingdom into the Father s 
hands, that God may be all in all." 

How amazing is all this! how infinitely beyond all that 
human eye ever saw, or ear heard, or heart conceived !] 

3. The felicity of God s people is now also plainly 
declared 

["Perfect peace" is now to be enjoyed by all who believe 
in Christ. No doubt rests upon the mind respecting the 
fulness and sufficiency of his atonement : it is known to be 
a sufficient " propitiation for the sins of the whole world." 
Now every believer has free access into the holiest of all, to 
behold God himself upon his mercy-seat, and to present 
before him his sacrifices of prayer and praise. Every saint 
now regards God as his Father, and with a filial confidence 
goes in and out before him, assured that every thing both in 
heaven and earth shall be ordered with an immediate view to 
his good, as much as if there were not another creature in the 
universe. And lastly, he looks up to the more immediate 
residence of Jehovah, assured that a crown and a kingdom are 
prepared for him, even a participation of the Redeemer s glory, 
and an everlasting fruition of God himself. 
B 2 Cor. iv. 6. 



1939.] THE GOSPEL A STUPENDOUS MYSTERY. 81 

Say, Did ever any child of man, even among the Jews, 
foresee such things as these ? Did even the highest archangel 
ever form any adequate conception of them, before they were 
revealed to the Christian Church ? No : they were hid from 
angels, as well as men h ; and the angels are made wiser by 
the revelation of them to the Church 1 . But to us they are 
now revealed : they are revealed to us in the written word ; 
and they are revealed in us by the mighty power of the Spirit 
taking the veil from our hearts, and giving to us a spiritual 
discernment k : and we are authorized to declare, that the most 
ignorant of true believers at this day is greater than all the 
prophets, not excepting the Baptist himself, who personally 
knew Christ, and pointed him out as " the Lamb of God who 
should take away the sins of the world 1 ."] 

IMPROVEMENT 

1. How inexcusable are they who inquire not into 
these things ! 

[Has God in his infinite mercy revealed such things to 
us, and shall we pay no attention to them? Shall we treat 
them as if they were no other than "a cunningly-devised 
fable?" Shall " the angels in heaven be desiring to look into 
them m ," and we be unconcerned about them? O, brethren, 
what account shall we give of ourselves to the Lord Jesus 
Christ, if, when he says to us, " Search the Scriptures, for 
they testify of me," we prefer every other book before them, 
and either neglect the Bible altogether, or read it only as 
a formal exercise ? Surely our " study should be in it day 
and night," and it should be " sweeter to us than honey, or the 
honey-comb."] 

2. How blind must we be, if we see no glory in 
them ! 

[What ! see nothing wonderful in an incarnate God ! 
Nothing wonderful in God dying in the place of his own 
rebellious creatures ! Nothing wonderful in our being brought 
by these means into union and communion with God, and an 
everlasting participation of his glory in the world to come ! 
If these things be not wonderful, tell me any thing that is. 
You would be filled with utter astonishment, if a fellow- 
creature were to tell you some of the phenomena of nature ; 
and are you not when God tells you all the wonders of his 
grace? If these things produce no admiring and adoring 

h This is particularly marked in the passage as it stands in Isaiah; 
" None, O God, besides thee." Isai. Ixiv. 4. 

1 Eph. iii. 9, 10. k 1 Cor. iS. 12, 14. Matt. xi. 11. 

m 1 Pet. i. 12. 
VOL. XVI. O 



82 1 CORINTHIANS, IJ. 10. [1940. 

thoughts in your hearts, know assuredly that the God of this 
world hath blinded your eyes, and that " you are in darkness 
even until now." Were you of the happy number of the 
Lord s people, it would have " been given you to behold the 
mysteries of the kingdom of heaven :" but " if you see them 
not, it is because ye are not of God."] 

3. How ungrateful are they who do not endeavour 
to walk worthy of them ! 

[These things are revealed, not as matters of speculation, 
but as means of happiness, and as incentives to holiness 
of life. Do but think what manner of persons ye ought to 
be in all holy conversation and godliness ; ye, I say, for whom 
such things have been done, and to whom they have been 
revealed ! But it will be well for you to attend to that 
expression in our text, that " God hath prepared these things 
for them that love him" True, in the first instance it is for 
his enemies : but they do not remain his enemies ; on the 
contrary, they " love him," and serve him, and " wait for 
him":" and verily, if, after you have been enlightened by the 
Spirit of God, and been enabled to behold all these wonders 
of love and mercy, you do not devote yourselves wholly to 
the Lord, you shew that you have no part or lot in this 
matter. You may have believed, like Simon Magus; but 
like Simon Magus you shall perish : for know assuredly, that, 
" if ye be Christ s, ye will crucify the flesh with the affections 
and lusts, and will glorify God with your body and your spirit, 
which are his ."] 

" Compare the passage as it stands in Isaiah, with the same as 
cited by Paul. 

If this be the subject of a Mission Sermon, the duty of diffusing 
over the face of the whole earth these glorious truths may here be 
pressed to great advantage. 



MDCCCCXL. 

THE DEEP THINGS OF GOD. 

1 Cor. ii. 10. The Spirit searcheth all things, yea, the deep 
things of God. 

IN the verse immediately preceding our text, which 
is a citation from the Prophet Isaiah, there is a re 
markable difference between the words, as uttered 
by the Prophet, and as cited by the Apostle. The 
Apostle quotes only so much as was sufficient to 



1940.1 THE DEEP THINGS OF GOD. 83 

shew that the great mystery of redemption was never 
conceived by man before it was revealed to us by God. 
But the prophet excludes all the bright intelligences 
of heaven, no less than men ; and intimates that none 
but God was privy to the Divine counsels : " Neither 
hath eye seen, O God, besides thee, what He hath 
prepared for him that waiteth for him a ." This omis 
sion we should not have particularly noticed, if the 
Apostle had not, by his subsequent observations, 
drawn our attention to it more particularly, by shew 
ing, that though there was nofaiite intelligence privy 
to these counsels, there was ONE, who, though God, 
was in some respects to be distinguished from Him, 
whose counsels they were, and who did " search," 
and behold with perfect accuracy, the very utmost 
depths of that mystery, and who also had revealed 
them to the Apostle : " God," says the Apostle, 
" hath revealed them to us by his Spirit : for the 
Spirit searcheth all things, yea, the deep things of 
God. For what man knoweth the things of a man, 
save the spirit of a man which is in him ? even so the 
things of God knoweth no man, but the Spirit of God. 
Now we have received, not the spirit of the world, 
but the Spirit which is of God ; that we might know 
the things that are freely given to us of God." Now, 
throughout this whole passage, there is repeated 
mention made of God, as the source and fountain 
from whence this mysterious plan emanated ; and of 
the Spirit of God, as a distinct Agent discovering 
these depths to us. From hence we have an insight 
into the doctrine of the Trinity of persons in the 
Godhead ; a doctrine obscurely intimated in the words 
of the prophet, but plainly declared in the Apostle s 
fuller explanation of them. The personality of the 
Holy Spirit, and his divinity, are here repeatedly 
asserted : and a beautiful light is thrown upon those 
words of the prophet ; " No eye hath seen, O God, 
besides thee :" for though no created being hath seen, 
the Holy Ghost hath : for " the Spirit searcheth all 
tilings, yea, the deep things of God." 

8 Isai. Ixiv. 4. 



84 1 CORINTHIANS, 11. 10. [1940. 

In these words we are led to contemplate the pro 
vince of the Holy Spirit in relation to the great mystery 
of redemption ; to contemplate it, I say, 
I. As exercised by him in reference to God- 
He " searcheth the deep things of God :" he 
searcheth, 

1. The eternal purposes of his grace 

[From all eternity did God determine to suffer the fall of 
man, and to provide means for his recovery. The means 
ordained by him were, the incarnation and death of his only 
dear Son, whom he would send into the world to be a pro 
pitiation for sin, and to work out a righteousness whereby the 
believing penitent might be justified. Every particular relative 
to this mysterious plan was foreseen and fore-ordained. The 
person of whom the Son of God should take our flesh ; the 
time at which he should come into the world ; the various 
incidents of his life ; the minutest circumstances of his death ; 
the agents that should effect it, and the precise part which 
every one of them should bear in effecting it, whether Judas 
in betraying him, or Pilate in condemning, or the Romans in 
crucifying, or Joseph and Nicodemus in burying him : every 
thing also relating to his resurrection and ascension, and the 
sending of his Holy Spirit, and the consequent establishment 
of his kingdom in the world ; all was ordained of God the 
Father : but all was searched out by God the Holy Ghost. 
He had the same perfect knowledge of it as the Father him 
self; and not the smallest incident that occurred in any part 
of it was hid from his all-seeing eye. " No eye saw it, besides 
his:" but he saw it in all its parts, and in all its bearings: not 
the slightest thing connected with it was hid from him.] 

2. His particular dealings with every individual of 
mankind 

[The salvation of all was to be of grace, from beginning 
to end. Yet was man to be dealt with as a rational and 
responsible being ; every man being left to the freest exercise 
of his own will, yet subject to an agency within, which, in all 
that should be saved, should be effectual for the overcoming of 
all the evil propensities of his nature. It was not ordained 
that all should ultimately be saved : but it was ordained, that 
those who were saved should have nothing to boast of; and 
that those who perished should have nothing to complain of: 
the saved should owe their salvation to him alone ; the lost 
should owe their condemnation wholly to themselves. But 
who could fathom such depths as these ? Who could tell how 
God should ordain all, and yet not interfere with the free 



1940. J THE DEEP THINGS OF GOD. 85 

agency of any ; and how he should reserve to himself the 
praise from all that were saved, and leave all the blame of con 
demnation to rest on those who should bring that doom upon 
themselves? But the Spirit of God searched out all these 
unfathomable depths. He saw how the whole should be car 
ried into effect, in every individual of the human race: at what 
time, in what manner, and by what means, the elect should be 
converted, preserved, perfected ; and, at the same time, how 
the rest should be left to reject the mercies offered them, and 
to perish under an accumulated weight of misery. If St. Paul, 
in relation to the calling of the Gentiles and the restoration of 
the Jews, exclaimed, " O the depths !" much more must we, 
in the contemplation of such mysterious works as these.] 

3. The glorious issue of all his dispensations 

[The result of all will be the glory of God, both " in them 
that are saved, and in them that perish." " Though Israel be 
not gathered, yet will He be glorious V God declared that 
he would get himself glory on Pharaoh and all his hosts : and, 
on his destruction of them all, Moses said, " Thy right hand, 
O Lord, is become glorious in power : thy right hand, O Lord, 
hath dashed in pieces the enemy d ." In the judgments also 
that were executed on Nadab and Abihu, God was " glo 
rified 6 ." In like manner, even in the torments of the damned, 
will God be glorified : for all who behold the infliction of his 
wrath will be constrained to say, " Lord God Almighty, true 
and righteous are thy judgments ." It is indeed a tremendous 
thought, and to our weak apprehensions it appears incredible, 
that God should be glorified in the eternal condemnation of 
any of his creatures. But so it will be : and at the last day, 
when Jesus " shall come to be glorified in his saints, and 
admired in all them that believe 8 ," will the objects of his wrath 
be confounded before him, and never have one word to utter 
in arrest of his judgments 11 . Now all this the Holy Spirit saw 
from the beginning. He saw, that if mercy was glorified in 
the salvation of some, justice would be glorified in the con 
demnation of others : and that the whole issue of this stu 
pendous mystery would be worthy of the Most High God ; of 
the Father, who had planned it ; of the Son, who had executed 
it ; and of the Spirit, who had carried it into full effect.] 

But as the Holy Spirit, in the exercise of this office, 
has respect to us, it will be proper for us to contem 
plate it, 

b Isai. xlix. 5. c Exod. xiv. 17. d Exod. xv. 6. 

e Lev. x. 2. f Rev. xvi. 5 7. and xix. 2. K 2 Thcss. i. 10. 

h Matt. xxii. 12. 



S6 1 CORINTHIANS, II. 10. [1940. 

II. As exercised by him in reference to us 

" He searcheth all things" as the Apostle intimates, 
on purpose to reveal them to us. He searcheth them, 

1. As a Teacher, to reveal them to us 

[It is the Holy Spirit who revealed this hidden mystery 
to prophets first 1 , and then to the Apostles of our Lord k : and 
the whole of the written word was penned by inspiration from 
him - But in the sacred volume there is much that is 

beyond our comprehension : indeed, if it were all level with 
our capacity, we should have reason to doubt whether it were 
really from God ; seeing that it would be totally unlike to his 
other works of creation and providence, in which there is con 
fessedly much that no human being can explain. But the 
Spirit having searched the deep things of God, is perfectly 
acquainted with them all, and has revealed to us nothing but 
what he knows to be true. We, therefore, must receive by 
faith all that he has declared. Our only concern is, to know 
what the Holy Spirit has spoken in his word : and that once 
ascertained, we must receive it with childlike simplicity ; say 
ing, What I know not now, I shall know hereafter. That 
we cannot comprehend it, should be no objection to us: for, if 
God had explained the whole ever so clearly, there must be 
many things which we could not comprehend. Let a philoso 
pher declare to an uninstructed peasant some of the more 
hidden depths of astronomy, could the peasant comprehend 
them ? or could the philosopher, by all the clearest demon 
strations, enable him to comprehend them ? And if such a 
distance exist between men, may we not well suppose that an 
infinitely greater distance will be found between GWand man? 
I say, it is our wisdom to submit our understandings to the 
word of God : and there is no juster lesson afforded us in 
all the Scriptures, than that of the Apostle, " If any man will 
be wise in this world, let him become a fool, that he may be 
wise 1 ."] 

2. As an Instructor, to reveal them in us 

[To Him we are directed to look for that spiritual discern 
ment, whereby alone we can comprehend the truths of God m . 
The Apostles themselves, after they had heard our Lord s 
instructions for nearly four years, were unable to understand 
the Scriptures, till " he opened their understandings to under 
stand them"." So it is with us: we must have a " spirit of 
wisdom and revelation given to us," before we can attain " the 

1 2 Pet. i. 21. * John xvi. 13, 14. 1 Cor. iii. 18. 

m vcr. 11. n Luke xxiv. 45. 



1940.] THE DEEP THINGS OF GOD. 87 

knowledge of Christ ;" and must " all be taught of God p ," 
before we can " know the things that have been freely given 
to us of God q ." Let me then recommend, that, whenever 
you open the inspired volume, you lift up your hearts to him, 
and say, " Open thou mine eyes, that I may behold wondrous 
things out of thy law." 

Shall this be thought unnecessary ? Shall it be supposed, 
that, because we have the words and sentences plainly written, 
we can necessarily discern the mind of God in them ? Were 
this the case, every student of the Scriptures would, in all 
their principal and fundamental points at least, have a clear 
understanding of them. But experience proves, that, like the 
Scribes and Pharisees of old, we may have an accurate know 
ledge of the letter, and yet have no conception of the spirit of 
them. They are a sealed book to us at this time, as they were 
to those of former days. Like a dial, which has the figures 
accurately marked, and the gnomon rightly fixed ; but yet you 
look at it in vain, till the light of the sun shine upon it : so in 
vain do you read or study the Holy Scriptures, till a light shine 
upon them from above, or till God " shine into our hearts, to 
give us the light of the knowledge of the glory of God in the 
face of Jesus Christ 1 ."] 

3. As a Governor, to bring us into subjection to 
them 

[If the Spirit of God have searched out for us the deep 
things of God, and have made them known to us, it is not that 
we should speculate upon them, but that we should, as far as 
possible, be conformed to them. We must be as ready to obey 
him in what he commands, as to believe him in what he reveals. 
We must complain of nothing as an hard saying ; but must 
give up ourselves as willing servants to fulfil his will, or rather 
must be like metal that is ready to be poured into the mould 
which God has prepared for us. This is the very idea suggested 
by the Apostle Paul, when he says of all true Christians, " Ye 
have obeyed from the heart that form of doctrine which was 
delivered you :" his expression rather is, " Ye have obeyed from 
the heart that form of doctrine, into which, as into a mould, 
ye were delivered 8 ." If this be not attained, the manifestation 
of God s will in the written word will be of no use: indeed, it 
will only occasion our heavier condemnation. 

If any reply, that there are commands which appear unreason 
able, and that we cannot be required to obey them ; I answer, 
We are not to sit in judgment upon God, and to determine 
whether his commands be reasonable or not. We expect to 

Eph. i. 17, 18, P John vi. 45. 1 ver. 12. 

T 2 Cor. iv. 0. " Rom. vi. 17. See the Greek. 



88 1 CORINTHIANS, II. 12, 13. [1941. 

be obeyed by our children and our servants, though they do 
not know all the objects we have in view when we issue our 
commands. We expect them to give us credit for ordering 
only what is wise and good ; and to take for granted, rather 
than deliberate upon, the wisdom of our commands. And 
what we expect of others, we may well be required to render 
unto him.] 

4. As a Witness, to testify of our conformity to 
th em- 
fit is said of him, that " He searcheth all things :" and if 
he search " the deep things of God," does he not also search 
the deep things that are in our hearts? Yes, " He searcheth 
the heart and trieth the reins," and discerneth the inmost 
thoughts and intents of our hearts. " I know," says he, " the 
things that come into your minds, every one of them." Yes, 
" He weigheth the spirits," and ascertaineth precisely the mea 
sure of good and evil that there is in the heart of every one 
amongst us. We must not suppose that he has fully executed 
his office when he has revealed to us the deep things of God. 
No : he searches how we receive them ; how we improve them ; 
how we answer the end of God in them. And this he does 
with a view to a future judgment, that we may all " receive 
according to what we have done in the body, whether it be 
good or evil." Let us, then, bear this in mind : let us remember, 
that he is conversant with every inclination, every affection, 
every appetite of our souls. The darkness is no darkness with 
him, but the night is as clear as the day : and as his testimony 
respecting God is true, so will his testimony respecting us be 
true. Attend then to the way in which every day and every 
hour is spent. Mark in what frame your mind is, in all your 
public or private addresses to the Most High. Call yourselves 
to a severe account respecting every duty and every defect. 
After all, you will never weigh yourselves so accurately as he 
weighs you : and " if your heart condemn you, God is greater 
than your hearts, and knoweth all things : but if your heart 
condemn you not, then have you confidence towards God 1 ."] 

1 1 John iii. 20, 21. 

MDCCCCXLI. 

INFLUENCES OF THE SPIRIT. 

1 Cor. ii. 1 3,13. Notv we have received, not the spirit of the world, 
but the Spirit which is of God; that toe might knoio the things 
that arc freely given to us of God. Which things also ive 
speak, not in the words which mans wisdom teacheth, but 
which the Holy Ghost teacheth ; comparing spiritual things 
with spiritual. 



1941. ] INFLUENCES OF THE SPIRIT. 89 

NO man was ever better qualified to please men 
with the charms of oratory than the Apostle Paul : 
for, in point of talent, few perhaps have ever exceeded 
him ; and, in point of knowledge, no uninspired man 
ever came near him. In the great subject of his 
ministrations there is a sublimity, in comparison of 
which all other subjects are but as a star before the 
meridian sun. Yet, in setting forth that subject, he 
was particularly careful to " use all plainness of 
speech," lest he should obscure, rather than illustrate, 
its excellency by any vain attempts to embellish and 
adorn it. This he repeatedly mentions, as the stated 
rule prescribed to him by God, and followed by him. 
" Christ," says he, " sent me to preach the Gospel, 
not with wisdom of words, lest the cross of Christ 
should be made of none effect a ." In conformity with 
this commission, he says, " I came to you not with 
excellency of speech or of wisdom, declaring the tes 
timony of God :" and again, " My speech and my 
preaching was not with enticing words of man s wis 
dom :" and so also in the words of my text, " Which 
things we speak, not with words which man s wisdom 
teachethV As, in receiving the Gospel, he had been 
taught it by the Spirit of God ; so in communicating 
the knowledge of it to others, he would make use of 
no other language than that which the Spirit himself 
had provided. 

The declarations of the Apostle in my text will 
lead me to shew, 

I. Whence a minister must receive his choicest quali 
fications 

Of course, if he would instruct others, he himself 
must be instructed in " the things which are freely 
given to us of God"- 

[God has given us salvation in the Son of his love 

He has also made known to us this salvation in the 

fullest manner And this is the subject which every 

servant of his has it in commission to unfold to a benighted 
world ] 

a 1 Cor. i. 17. b ver. 1,4, 13. 



90 1 CORINTHIANS, II. 12, 13. [1941. 

But how is he himself to obtain the knowledge 
of it ?- 

[He must " receive it, not from the spirit of the world, 
but from the Spirit of God." It is itself altogether foreign to 
all that the world either cultivates or admires. It is not 
within the power of human intellect to comprehend it ; or of 
human investigation to search it out ; or of human wisdom to 
impart the knowledge of it. The Spirit of the living God 
alone can convey it to the mind. 

If it be asked, How are we to account for this ? I will con 
fess, that the statement, by which persons very generally en 
deavour to account for it, I greatly disapprove. We are told 
in the words following my text, that "the natural man receiveth 
not the things of the Spirit of God ; for they are foolishness 
unto him ; neither can he know them, because they are spiri 
tually discerned ." Hence some imagine that a distinct sense 
must be given to us, without which we can no more discern 
the truths of the Gospel, than a man can discern the objects 
of sight, or smell, or taste, whilst he has not the organs proper 
for the perception of them. But, were this the case, a ma,n 
would be no more blameable for his ignorance of divine things, 
than a man who was born deaf or blind would be for not per 
ceiving objects by his eyes or ears. A juster view of the case, 
I apprehend, is this. The word is that seal which the Spirit 
of God uses for the stamping of the Divine image upon man ; 
and the heart of man is the wax, which is ordained of God to 
receive the impression. But the wax is hardened by sin ; so 
hardened, that not even the word of God himself can make 
any impression on it. Hence it resists the word, even as stone 
or iron would the action of a seal upon it. Thus is man s 
ignorance to be ascribed, not less to the hardness, than to the 
blindness of his heart d . Nor is this all. Man does not only 
withstand the word, as stone or iron would the impression of 
a seal, but as a spring would resist it. In a spring there is a 
re-action, proportioned to the force which acts upon it : and 
this is the kind of resistance which the heart of man gives to 
the word of God. Man s heart rises in opposition to the 
word, and with all its power repels it. The Jew rejects it as 
" a stumbling-block ;" and the Greek despises it as " foolish 
ness." And hence it is, that no power but that of the Spirit 
of God can overcome the obstinacy of man s resistance to the 
word. 

And how does the Spirit of God produce this effect? It 
operates as fire on the wax. Our Lord has said, that he will 
" baptize us with the Holy Ghost and with fire ;" that is, with 

" ver. 14. cl Eph. iv. 18, Trwpwmi . See the marginal version. 



1941.1 INFLUENCES OF THE SPIRIT. 91 

the Holy Ghost, who shall operate as fire. And when that 
divine Agent applies the word to the soul, he humbles the 
soul, and softens it, and renders it susceptible of that very 
impression which the word is intended to make upon it. And 
this is the very account which St. Paul himself gives of the 
process, when he says, " Ye have obeyed from the heart that 
form of doctrine which was delivered you ;" or, as it should 
rather have been translated, " Ye have obeyed from the heart 
that form of doctrine, into which (as into a mould) ye were 
delivered 6 ."] 

The dependence of a minister on the Spirit of God 
for the instruction of his own mind shews, 

II. How alone his efforts can be made effectual for 

the salvation of his hearers- 
It is not by the power of human eloquence that he 
must prevail 

[Human eloquence is good in its place : but it can add 
nothing to the truth of God. On the contrary, it rather takes 
from the power of God s word, than adds any thing to it ; 
just as any efforts of man to augment by paint the brilliancy 
of a diamond, would only, in the issue, obscure its lustre. 
There is a majesty in the word of God, which we may ener 
vate, but can never augment.] 

It is by the simple statement of the Gospel, as 
revealed in the sacred records 

[The words of Scripture have a power which no words 
of man can attain. And, though it is not necessary that they 
should be used on every occasion, they must always be the 
foundation of what we assert, and must always be referred to 
in confirmation of it. St. Paul " compared spiritual things 
with spiritual :" he had to unfold spiritual truths ; and he 
referred to what the Spirit of God had previously revealed, as 
containing the substance of all that he promulgated. Did he 
set forth Jesus as the Messiah ? He referred to the prophe 
cies which had announced his advent, and were fulfilled in 
him. Did he expatiate upon the work and offices of Christ? 
He referred to those typical institutions which had been 
appointed to shadow them forth. Thus, in like manner, must 
we do ; particularly pointing out the spiritual provisions of the 
Gospel as suited to the spiritual necessities of man. It is this 
kind of statement which alone succeeds to any great extent. 
God might, if he pleased, render more partial statements 
effectual ; and on some occasions he does : but for the most 

e elf ov Trapt^oQrjTt TVTTOV li^a\i]^. Rom. vi. 17. 



92 1 CORINTHIANS, II. 12, 13. [1941. 

part, it is by an exhibition of the Gospel AS A REMEDY, that he 
chiefly works for the salvation of man. The state of man, as 
fallen, must be fully opened: his guilt and danger and help 
lessness must be set forth with all fidelity : then must the 
Saviour be proclaimed, as making a full atonement for our 
sins, as bringing in for us an everlasting righteousness, and as 
supplying out of his own fulness all that our utmost necessities 
can require. This is the doctrine to which the Holy Ghost 
bears testimony, and which he uses as a seal, to stamp the 
divine image on our souls. A striking instance of this may be 
seen when Peter opened this Gospel to the Jews f ; and again, 
when he also first opened it to the Gentiles. On the latter 
occasion, when he had said, " To him give all the prophets 
witness, that through his name whosoever believeth in him 
shall receive remission of sins," it is particularly noted, 
" When Peter spake these words, the Holy Ghost fell on all 
them that heard the words." And we also can bear testi 
mony, that he does yet set his seal to these blessed truths, 
and make use of them for the consolation and salvation of 
those who hear them.] 

From this subject we may LEARN, 

1. How to judge of our knowledge of divine things 
[A 7ieac?-knowledge of them may be obtained from books: 
but a Aear^-kriowledge, if I may so speak, can be acquired 
only by the teaching of the Holy Spirit. We should care 
fully inquire, therefore, of tvhat kind our knowledge is. If it 
be such as man can impart, it is not that which will prove of 
saving benefit to our souls. But it may be asked, If the 
subject matter be the same, how shall I distinguish between 
human teaching and divine ? I answer, The distinction can 
be known only by experience. Suppose a person who had 
constantly seen the sun, but never felt its beams, were told, 
that a man exposed to the action of its rays had a totally dif 
ferent perception of the sun from any which a mere sight of 
it would produce : he could not enter fully into the distinc 
tion, as the person could, who felt the genial warmth of the 
sun : and so a person, unacquainted with the operations of the 
Spirit upon the soul would have a very inadequate idea of 
the experience of one who felt them, even though we should 
labour ever so much to make him comprehend it, B ^t yet, 
methinks, you will not be altogether at a loss to comprehend 
the distinction, if I say, that the truths of the Gospel, when 
received from man only, abide in the mind much in the same 
way as any speculative subject does ; whereas, when applied 
to the soul by the Spirit of God, they produce a feeling 

f Acts ii. 3G, 37. Acts x. 43, 44. 



1942.] THE NATURAL MAN S IGNORANCE. i) ,j 

corresponding with the truths themselves ; that is, a feeling 
of humiliation, or confidence, or joy, as the subject itself may 
require. Perhaps we may understand the matter yet more 
clearly, if we refer to the illustration before used, of a seal and 
the wax : the same seal is applied to both ; but the one, 
by reason of an invisible action of heat upon it, receives an 
impression ; whilst the other, by reason of its obduracy, 
remains unimpressed. Inquire then, I pray you, whether 
divine truth operate on your minds, to the production of peni 
tential sorrow, of holy joy, of unreserved obedience. It is 
from its effects, in assimilating the soul to the Divine image, 
that you must judge of the source from whence your know 
ledge flows. If it be from God, you may rest assured that it 
will lead you to God.] 

2. How we may grow in all that is good 

[If we can learn only from the Spirit of God, we must 
still continue to seek his heavenly teaching. Even after our 
eyes have been opened by the Spirit of God, the Scriptures 
will still be to us as a sealed book, unless He shine upon it 
from on high, and shine into our hearts also, to give us the 
knowledge of it h . Remember, then, to seek, even to your 
latest hour, instruction from Him. If at any time you take up 
the Scriptures, to read them, forget not to pray, with David, 
" Open thou mine eyes, that I may behold wondrous things 
out of thy law." So also, when you come to hear the word, 
look up to the Holy Spirit for his gracious influence upon your 
soul : for if it come not home to you " in demonstration of the 
Spirit and of power," it will be only " as water spilt upon the 
ground, which cannot be gathered up again :" but if you 
rely simply upon him, and " receive it with meekness" as little 
children, you shall find it " mighty, through Him, to the 
pulling down of every obstruction," and shall experience its 
sufficiency to sanctify and save the soul,] 

> 2 Cor. iv. 6. 



MDCCCCXLII. 

THE NATURAL MAN S IGNORANCE OF DIVINE THINGS. 

1 Cor. ii. 14. The natural man receiveth not the things of the 
Spirit of God : for they are foolishness unto him: neither can 
he know them, because they are spiritually discerned. 

CHRISTIANITY, as far as relates to its provi 
sions, is founded on the necessities of man : there is 
a perfect correspondence between the want and the 



SH 1 CORINTHIANS, II. 11, [1942. 

supply : whichever of the two is contemplated, we 
of necessity behold, or at least may behold, the other. 
Men, it is true, are not very willing to acknowledge 
their necessities ; and hence they think lightly of the 
blessings of the Gospel salvation : and many, who are 
willing to confess the depravation of their will and 
their affections through the fall of our first parents, 
are very averse to admit the loss they have sustained 
in their intellectual powers. But it is certain, that 
the mind of man is no longer what it was before the 
introduction of sin into the world : it can no longer 
discern the glory and excellency of Jehovah, or the 
mysteries of his spiritual kingdom. This is expressly 
declared in the words before us ; which it is our 
intention, 
I. To explain- 
That we may have a just view of them, we will 
distinctly shew, 

1. Whom we are to understand by " the natural 
man" 

[The term which we translate " natural," is differently 
translated in different places ; and the sense must always be 
determined by the context. Now the whole context shews, 
that the person here spoken of is man in his natural state, un 
taught, and unassisted by the Spirit of God. From the middle 
of the preceding chapter, two descriptions of persons are men 
tioned; one, wise in respect of earthly knowledge, but spiritually 
blind, and, in consequence of that blindness, pouring contempt 
upon the Gospel : the other, as spiritually enlightened, and, in 
consequence of that illumination, accounting the Gospel the 
richest display of God s wisdom and power. The former the 
Apostle denominates the " wise, the scribe, the disputer of 
this world," and comprehends among them " the princes of 
this world :" these, in our text, he calls " the natural man," 
that is, man conversant with worldly knowledge, but unin- 
structed by the Spirit of God.] 

2. What are those things which he can neither 
receive nor know 

[These are " the things of the Spirit," or, the great mys 
teries which are revealed to us in the Gospel. And when it 
is said, that the natural man cannot know them, we are not 
to understand merely that these mysteries are not discoverable 
by the light of reason, so as to supersede the necessity of any 



1942.] THE NATURAL MAN S IGNORANCE. 95 

revelation; but that, however revealed to us externally by God, 
they cannot be inwardly comprehended, without a special dis 
covery of them to the soul by the influence of the Holy Spirit. 
As far as they are capable of being judged of by reason, or are 
mere matters of science, any man may, by the application of 
his own natural powers, understand them : but, as far as they 
are objects of faith, and matters of experience, no man can 
understand them, unless he be taught of God. Theoretically, 
he may maintain the whole system of the fall and the recovery; 
but, practically, he cannot realize in his soul the truths which 
he maintains : the humiliation which his depravity calls for, he 
cannot feel ; nor the gratitude, which the wonders of redemp 
tion so imperiously demand. On the contrary, the whole system, 
however as a theory it may be approved, as a practical and in 
fluential principle in the soul is accounted " foolishness."] 

3. Whence this incapacity arises 

[It is well accounted for in the words before us : " He 
cannot know them, because they are spiritually discerned." 
We are not to understand by this, that the spiritual man is 
endued with any new faculty, which the natural man does not 
possess; for then the natural man would be rather to be 
pitied for a defect which was unavoidable, than to be blamed 
for a weakness to which he himself was accessary : we are rather 
to understand, that the natural man does not make a right use 
of the faculties which he already possesses, but, through the 
corruption of his own heart, renders them unfit for the use for 
which they were originally designed. Perhaps we may attain 
some insight into this matter by means of an easy and familiar 
illustration. Many by nature are very indistinct in their organs 
of vision ; and art has enabled them to supply the defect. From 
the formation and structure of their eye, the objects which they 
behold do not fall upon the retina that should reflect them, but 
either fall short of it, or go beyond it : but, by interposing a 
proper medium, the object is brought to such a focus as the 
eye requires; and is then clearly discerned. Now we may 
suppose our natural pride, and unbelief, and sensuality, to have 
rendered our spiritual discernment so indistinct, that nothing 
is seen aright ; but objects, especially spiritual objects, are dim 
and distorted: but humility, and contrition, and faith being 
given by God as a new medium through which they shall be 
seen, the objects are made, so to speak, to fall upon the heart, 
and are discerned by the heart in all their true colours and 
dimensions. We do not propose this as a. perfect illustration; 
for nothing in nature will perfectly represent the mysteries of 
grace: but it may serve perhaps to convey some faint idea of 
our natural incapacity to know and to receive the things of the 
Spirit ; and may shew us what we want in order to a spiritual 



96 1 CORINTHIANS, II. 14. [1942. 

discernment. It is the Spirit of God alone that can supply us 
with those qualities of mind which will rectify the defects of 
our visual organs: but when he does supply them, then, in 
proportion as they are communicated, will be the clearness 
of our sight. We again say, that we do not bring this as a 
perfect illustration, and much less as a proof, of the truth we 
are considering : but we apprehend, that it is such an illustra 
tion as the word of God sanctions. Our blessed Lord tells us, 
that, " if our eye be evil, the body will be dark ; but that, if 
our eye be single, our whole body will be full of light:" and 
St. Paul says, that " by reason of use our senses are exercised 
to discern both good and evil a ;" by which two passages we 
learn, that the rectification of our visual organs, and the due 
application of them to their proper objects, are the appointed 
means of communicating to us a spiritual discernment.] 

This truth, we now proceed, 
II. To confirm 

The natural man, under all circumstances, is blind 
to the things of God 

It was so in our Lord s day 

[Never was there any light comparable to that which was 
diffused by the Sun of Righteousness : yet the darkness com 
prehended it not. Our Lord came to his own, and his own 
received him not b . The very people who, from their acquaint 
ance with the Holy Scriptures, and their opportunities of 
knowing the character of our blessed Lord, and the proofs of 
his divine mission, had the best means of ascertaining the 
truth of his Messiahship, could see "no beauty or comeliness 
in him for which he was to be desired c ." The great mass of 
the Jewish people accounted him an impostor : and when his 
own Disciple, Peter, confessed him to be the Christ, the Son of 
the living God, our Lord said to him, " Blessed art thou, Simon 
Bar-jona : for flesh and blood hath not revealed it unto thee, 
but my Father which is in heaven d ." Whence it is evident, 
that none can truly receive Christ in all his characters and 
offices, unless a spiritual discernment be given unto them by 
the Spirit of God. Clear as our Lord s discourses were, they 
were not understood fully even by the Disciples themselves. 
" To them indeed it was given to know the mysteries of the 
kingdom of heaven" more clearly than to others; but even 
they could not enter fully into the nature of his kingdom, no, 
not after he had risen from the dead, till " he opened their 
understandings to understand the Scriptures 6 ."] 

a Hcb. v. M. b John i. f>, 10, 11. <= j sa i t ijjj. 9. 

d Matt. xvi. 17. e Luke xxiv. 45. 



1942.] THE NATURAL MAN*S IGNORANCE. 97 

It was so under the ministry of the Apostles 

[Paul himself, so far from being convinced by the wonders 
of the day of Pentecost, was the most determined enemy of the 
Christian Church, till Christ himself arrested him in his mad 
career, and revealed himself to him by an immediate vision, and 
a special revelation from heaven. In like manner the ministry 
of Paul was as offensive to some, as it was delightful and in 
structive to others. Those " whose hearts the Lord opened," 
as he did Lydia s, " to attend to the things spoken by Paul," 
received the word with all gladness ; but the great majority of 
his hearers rejected it with abhorrence. The very same words 
spoken before Festus and Agrippa, made one to cry out, 
" Paul, thou art beside thyself:" and the other to say, 
" Almost thou persuadest me to be a Christian."] 

And thus it is also at this day 

[The work of conversion does not go forward among " the 
wise, the mighty, the noble :" on the contrary, the Gospel is 
very generally esteemed as "foolishness" among them. We 
still find occasion for the same acknowledgment as our Lord 
himself made : " I thank thee, O Father, Lord of heaven and 
earth, because thou hast hid these things from the wise and 
prudent, and hast revealed them unto babes; even so, Father, 
for so it seemed good in thy sight f ." To this source we must 
trace all the difference that we still observe amongst the 
hearers of the Gospel : " the Spirit of God worketh all in all ; 
and divideth to every man severally as he will g ." If we know 
Christ, it is because " he hath given us an understanding that 
we might know him h ," and " an unction of the Holy One," 
whereby our faculties were enabled to apprehend him 1 : and, 
if we have come to Christ, it is because " we have heard and 
learned of the Father k ."] 

Humiliating, no doubt, this declaration is: never 
theless it is one which we shall do well, 
III. To improve 

We may learn from it 

1. How to appreciate divine knowledge 

[Valuable as human knowledge is, it bears no comparison 
with that which is divine. So superior is " the excellency 
of the knowledge of Christ Jesus our Lord," that St. Paul 
accounted all things but as dross " and dung in comparison 
of it." It is more excellent in its nature, more exalted in its 
origin, and more beneficial in its use. Into the mystery of 

f Matt. xi. 25, 26. e 1 Cor. xii. 6, 11. h 1 John v. 20. 
1 1 John ii. 20, 27. k John vi. 4.5. 
VOL. XVI. II 



98 1 CORINTHIANS, II. 14. [1942. 

redemption the very " angels themselves desire to look." To 
understand it, we must be taught, not of man, but of God ; 
and, when we have received it aright, it will renew and sanc 
tify us after the Divine image. Let it then be sought by us, 
not exclusively indeed, but supremely. Let us not be satisfied 
with any knowledge which the natural man can attain : but let 
us seek that which shall carry its own evidence along with it 
as divine, by its renewing, sanctifying, and comforting influence 
upon the soul.] 

2. How to seek it 

[Nothing is to be attained without diligence : but it is 
not by study only that the knowledge of divine things is to be 
acquired : we must " cry after knowledge," at the same time 
that we " search for it as for hid treasures." It is " the Lord 
alone who giveth wisdom ;" and therefore we must seek it from 
him by earnest prayer. We must beg him " to give us the 
spirit of wisdom and revelation in the knowledge of him," that 
the eyes of our understanding being enlightened, we may see 
" the deep things of God." He first " commanded light to 
shine out of darkness" in the material world; and a similar 
process must take place in our minds through the operation of 
his word and Spirit. We must be " taught of God, as all his 
children are :" and then only shall we behold " the light of the 
knowledge of the glory of God in the face of Jesus Christ, 
when he shines into our hearts to give it us 1 ." Our studies 
therefore must all be accompanied with prayer, and we must 
never take up the Holy Scriptures without crying, like David, 
" Lord, open thou mine eyes, that I may behold wondrous 
things out of thy law."] 

3. How to employ it 

[Has God in his unbounded mercy opened our eyes, and 
enabled us to see what the natural man is not able to receive ? 
Surely we should endeavour to employ that light in the way 
that shall most conduce to his glory. We should make use 
of it as the means of searching out his glorious perfections, 
and of discovering the heights and depths of his unsearchable 
love. We should also employ it for the rectifying of all our 
own views, and spirit, and conduct: and, finally, for the 
diffusing, to the utmost of our power, the knowledge of him 
throughout the world. As it was said to Peter, " When thou 
art converted, strengthen thy brethren ;" so is it said to us, 
" Freely ye have received, freely give." No one gift is bestowed 
on us for ourselves alone, but for the good of others : and 
knowledge in particular is a talent entrusted to us for the benefit 

1 2 Cor. iv. 6. 



1943.] ADVANTAGES OF THE SPIRITUAL MAN. 99 

of all around us : " it is a light that is to be set on a candlestick, 
and not to be hid under a bushel." If then, through the dis 
tinguishing grace of God, we have been called to the knowledge 
of the truth, it becomes us to "shine as lights in the world," 
and so to " hold forth the word of life," that others may be 
" guided into the way of peace."] 



MDCCCCXLIII. 

ADVANTAGES OF THE SPIRITUAL MAN. 

1 Cor. ii. 15, 16. He that is spiritual judgeth all things, yet 
he himself is judged of no man. For who hath known the 
mind of the Lord, that he may instruct him ? But we have 
the mind of Christ. 

TO claim, in the behalf of any person, a pre-emi 
nence and distinction which does not belong to him, 
is invidious and unwise ; but to prefer such a claim 
in behalf of persons on account of some peculiarity 
in their religious sentiments or feelings, would be an 
act of palpable impiety. In proclaiming, therefore, 
the advantages of a spiritual man above those who 
are only carnal, I would proceed with extreme cau 
tion, lest I should appear to arrogate in his behalf 
what does not truly and properly belong to him. 
Yet we must not dissemble, that the Scriptures do 
paint in very bright colours the privileges of the true 
Christian ; and that he is represented as a " child of 
light," whilst others are " children of darkness ;" yea, 
and as " a child of God" too, whilst others are de 
clared to be " the children of the wicked one." 

It is evident that there is in the passage before us 
a comparison drawn between the natural and the 
spiritual man. The natural man is he who has no 
thing but what he possesses by nature, or has ac 
quired by his natural powers : the spiritual man is one 
who has been enlightened and renewed by the Spirit 
of God. The former, in all his views, desires, and 
pursuits, is circumscribed by the things of time and 
sense : the latter soars to spiritual things, and lives, 
as it were, in a sublimer atmosphere, the element of 
heaven. 

H2 




100 1 CORINTHIANS, II. 15, 16. [1943. 

Of these latter the Apostle speaks in the words 
which I have just read ; which will lead me to set 
before you, 

I. The advantage which the spiritual man enjoys 
above all others 

" He judges all things "- 

[Of course, we must understand this observation as relat 
ing to those things only which come properly before him as a 
spiritual man : for, in relation to arts and sciences, or indeed to 
any thing- which is within the reach of the natural man, he has 
no advantage whatever. Solomon speaks in the same unqua 
lified terms: "Evil men understand not judgment: but they 
that seek the Lord, understand all things 3 . " St. John also 
uses nearly the same language : " Ye have an unction from the 
Holy One, and ye know all things**" But common sense, as 
well as experience, shews, that we must limit the assertion to 
those things which pertain to the salvation of the soul. And 
here I might enumerate a great variety of things : but I will 
content myself with specifying two, which will carry their own 
evidence along with them. 

The spiritual man, then, " discerns" (that is the meaning of 
the word, which we translate " judgeth," and it is so translated 
in the margin of our Bibles) wherein true happiness consists : 
he sees it, knows it, feels it, and has his judgment completely 
made up upon it. He discerns that his happiness, as a rational 
and immortal being, is bound up in communion with God as a 
reconciled God and Father, and in a conformity to his image. 
By this view of happiness, all earthly things are cut off at 
once from any share of this honour, any further than they are 
made subservient to the bringing of Almighty God nigh unto 
us, or to the transformation of our souls into his likeness. In 
forming this judgment, the spiritual man inquires what con 
stituted the happiness of man in his first creation. And here 
he has no more doubt than he has about the happiness of the 
heavenly hosts. And with this agrees his own experience. 
For he can have no comfort in his soul whilst he is in doubt 
whether God is reconciled to him, or whilst the light of God s 
reconciled countenance is hid from him. Nor can he find any 
true comfort whilst he feels within him any reigning sin, or any 
unmortified lust whatever 

Next, he discerns the means by ivhich alone this happiness 
can be attained. He sees that it can be attained only by the 
simple exercise of faith in the Lord Jesus Christ. It is by that 
only that he can obtain reconciliation with God, or a sense of 

a Prov. xxviii. 5. b 1 John ii. 20, L 7. 



1943. J ADVANTAGES OF THE SPIRITUAL MAN. 101 

the Divine favour in his soul. It is by that alone that he can 
obtain " the witness of the Spirit," or " the earnest of the 
Spirit," or " the sealing of the Spirit," which are necessary to 
elevate his soul above all earthly things : as the Apostle has 
said ; " This is the victory that overcometh the world, even our 
faith c ." It is by that, too, that he attains the Divine image on 
his soul, even by " the faith that purifieth the heart d ." In a 
word, it is by the simple exercise of faith that he receives 
every thing out of the fulness that is in Christ, and is filled 
with that " love of Christ that constrains him," as a mighty 
torrent, " to live no more unto himself, but unto Him who died 
for him, and rose again 6 ."] 

" But he himself is judged and discerned of no 
man "- 

[The natural man does not discern these things. How 
ever he may speculate upon such things, there is not a natural 
man in the whole world that truly and practically discerns 
them, so as to have the same fixed judgment in relation to them 
that the spiritual man has. The natural man knows not how 
to estimate the spiritual man, either in relation to his principles 
or conduct. Judge him indeed he will, and confidently enough; 
setting him down for a weak enthusiast, if not for a designing 
hypocrite. But, to form a just estimate of him, he has no 
power. He has no idea of spiritual enjoyment ; no conception 
of the efficacy of faith : consequently the experience of the 
spiritual man appears to him a mere delusion, a fanatical con 
ceit. His pretensions to joys which the natural man never 
experienced, appear as wild as if he claimed the possession of 
a sense which none but himself and a few other favoured per 
sons had ever exercised. Suppose, for instance, when all the 
world besides were destitute of some one of the senses that we 
enjoy ; say, of sight, or hearing, or smelling ; and one were to 
profess that he was enabled by that particular organ to dis 
tinguish things which the others could not perceive ; would they 
not account him a deceiver? Just so do the ungodly world 
account the true Christian, who by faith discerns the excel 
lency of those things which never were discerned by the eye of 
sense : they are ready to exclaim, as Felix to Paul, " Thou art 
beside thyself: much learning (or much conceit) hath made 
thee mad." But Paul was " not mad :" nor are they mad 
who seek their happiness in the way before described. If they 
appear so, it is because their principles and conduct are not 
duly appreciated. Not that he has any new sense : for that 

c 1 John v. 4. d Acts xv. 9. 2 Cor. iii. 18. 

e 2 Cor. v. 14, 15. 



102 1 CORINTHIANS, II. 15, 16. [1943. 

he certainly has not. But a new perception he has 1 : and by 
means of that he is enabled to judge of these things a.? they 
are. At the same time, he himself is judged of no man ; 
because no natural man does view things as they are ; he 
never takes eternity sufficiently into his account : if he did, he 
would see, at once, that " the fear of the Lord is the beginning 
of wisdom : a good understanding have all they that do there 
after : the praise of it endureth for ever 8 ."] 

Let me now proceed to point out, 
II. The true source of his superiority 
The natural man possesses not that kind of know 
ledge whereby to instruct him 

[What, I would ask, is the standard of true wisdom? Is 
it not " the mind of the Lord?" Is there a man in all the 
world that believes in a divine revelation, and will, for a mo 
ment, controvert this truth ? Let this, then, be settled in our 
minds : let this be admitted as a point agreed upon by all 
parties : let this be laid down as an axiom, which admits of no 
doubt : 

THE MIND OF THE LORD IS THE ONLY STANDARD OF TRUE 
WISDOM. 

Now then, I will ask, What natural man knows that mind ? 
There are but two ways in which he can know it ; namely, 
either by the written word alone, or by a special revelation of 
it to his soul. But by the written word alone (whether with 
human instruction, or without) he cannot understand it ; as we 
are told in the words before my text : " The natural man re- 
ceiveth not the things of the Spirit of God ; for they are foolish 
ness unto him ; neither can he know them, because they are 
spiritually discerned 1 ." As for a spiritual revelation of them 
to his soul, that is out of the question : for if he had that, he 
would already have become a spiritual man : but, not having 
received that, he neither knows, nor can " know, the mind of 
the Lord ;" and consequently cannot instruct the spiritual man, 
either in a way of refutation, or of more accurate and enlarged 
information. If he attempt to dogmatize on such subjects, he 
will only betray his own ignorance, which even a babe, if taught 
of God, will discover.] 

But the spiritual man possesses that very know 
ledge which is requisite for his guidance in the divine 
life 

[" He has the mind of Christ : he has it revealed to his 

f Phil. i. 9, 10. See the Greek, frany nla^niC itr; TO c 
i /inc T<I r.ia<ptf)r ~a. 

Ps. cxi. 10. h ver. 1-1. 



1943.] ADVANTAGES OF THE SPIRITUAL MAN. ] Oo 

soul by the Spirit of God : as St. Paul has said, " God hatli 
given him the spirit of wisdom and revelation in the knowledge 
of his Son 1 ." Nay, "he is himself one spirit with Christ k ," 
and "has in him the very mind that was in Christ 1 ." He has, 
"according to the measure of the gift of Christ," the very 
" law of God himself written in his heart ;" so that he may 
be " seen and known of all men to be an epistle of Christ, 
written, not with ink, but by the Spirit of the living God n ." 
True, indeed, he always needs fresh instruction from above ; 
and will, even to his dying hour, have occasion for that prayer, 
" What I know not, teach thou me." At first he is only " a 
babe, and unskilful in the word of righteousness : and it is not 
till after his spiritual senses have been long exercised to 
discern both good and evil ," that he attains the fuller " mind 
of Christ." But, even as " a babe, he has opened to his view 
things which are hid from the wise and prudent 1 ";" and an 
inward monitor, saying, " This is the way, walk thou in it q ." 
Hence, therefore, whatever superiority a natural man may 
have over him in relation to the things of time and sense, 
he is himself superior to the natural man in reference to the 
things of the Spirit ; nor can the natural man either add any 
thing unto him, or correct him.] 

WHAT THEN SHALL I SAY ? I will say to every one 

that is taught of the Spirit, 

1. Regard not the ridicule of an ignorant and un 
godly world 

[They will ridicule you ; and they will despise you ; and 
they will represent all your pursuits as folly : but " they know 
not what they say ; nor do they understand whereof they 
affirm." Nay, they themselves have a secret consciousness, 
that, at least in the main you are right. This do then : Ask 
them if they are right : ask them on what their own conduct is 
founded, whether on the commands of God, or on the dictates 
of the world. Ask them which is the more likely to issue well 
at last, a life of worldly conformity, or a life devoted to God. 
I mean not by this to encourage any thing that is really 
enthusiastic or absurd. You must doubtless " walk in wisdom 
towards them that are without," and "give no occasion to any 
one to speak reproachfully :" but you must nevertheless main 
tain a holy and consistent conduct ; and, " if reproached or 
persecuted for righteousness sake, you must rejoice r ," and 
bless God, who has counted you worthy of such an honour .] 

Eph. i. 17, 18. k 1 Cor. vi. 17. Phil. ii. 5. 

m Jer. xxxi. 33. " 2 Cor. iii. 3. Heb. v. 13, 14. 

i Matt. xi. 25. 1 Isai. xxx. 21. with Matt. xii. 34, 35. 

Matt. v. 11, 12. Acts v. 41. with 1 Cor. iv. 3. 



104 1 CORINTHIANS, III. 57. [1944. 

2. Study diligently the mind of God in his word 
[That, as we have observed, is the one only standard 

either for faith or practice ; and from that alone can the mind of 
God be ascertained. Though the Spirit is necessary for your 
guidance into truth, it is only by and through the word that 
he will instruct you. He will not bring to your minds any 
one truth that is not there revealed. Study, therefore, the 
word ; and study it with fervent prayer to God for the teach 
ing of his good Spirit : and never adopt, either in sentiment 
or practice, any one thing which may not be clearly proved by 
God s written word.] 

3. Let your pretensions to " the mind of Christ" 
be justified by your conformity to his example 

[If you " have indeed the mind of Christ," you will 
undoubtedly " walk as he walked 4 ." He came, not only to 
redeem you by his blood, but also " to set you an example, 
that you should follow his steps "." Let it be seen, then, that 
Christ is with you of a truth : that in all your tempers and dis 
positions you resemble him ; in your deadness to the world ; 
in your devotedness to God; in your meekness and patience, 
your kindness and benevolence, your purity and holiness, your 
self-denial and zeal. It is by this only that the world can 
judge of your pretensions to a superior knowledge of his mind : 
and by this will your improvement of your advantages be tried 
in the last day. Shew that, in these respects, you are " one 
with Christ" now x ; and doubt not but you shall be one with 
him, to all eternity, in a better world.] 

1 1 John ii. 6. 1 Pet. ii. 21. x John xvii. 21. 



MDCCCCXLIV. 

UNDUE PARTIALITY TO MINISTERS REPROVED. 

1 Cor. iii. 5 7. Who then is Paul, and who isApoUos, but minis 
ters by tchom ye believed, even as the Lord gave to every man ? 
I have planted, Apollos watered ; but God gave the increase. 
So then neither is he that planteth any thing, neither he that 
ivatereth ; but God that giveth the increase. 

WE are apt to conceive of the primitive Churches 
as patterns of all perfection ; and doubtless there 
were amongst them many individuals whose attain 
ments in piety were truly apostolic : but there were 
in most of the Churches as great blemishes as can be 



1944.] UNDUE PARTIALITY TO MINISTERS REPROVED. 105 

found in any society of Christians at the present day. 
The Church of Corinth was peculiarly corrupt. They 
were indeed distinguished for gifts"; but, in respect 
of graces, too many of them were sadly deficient. 
One evil especially obtained amongst them to a great 
extent ; namely, the indulging of a contentious 
spirit, by means of which the Church was divided 
into parties ; some accounting themselves followers 
" of Paul, others of Apollos, others of Cephas, and 
others of ChristV Now, though this evil did not 
prevail so far as utterly to subvert their souls, 
it kept them in a low, and, as it were, an infantine 
state ; insomuch that the Apostle " could not speak 
to them as to spiritual" persons, who had made 
any considerable advances in the divine life ; but was 
forced to address them as mere " babes in Christ," 
to whom he could only administer " milk," when he 
would gladly have rather " fed them with meat c ." 
Their being " puffed up for one minister against 
another* 1 " shewed that a great measure of" carnality 
was yet in their hearts 6 ;" and that, though spiritual 
in the main, they yet conducted themselves too much 
like the " men" of this world, whose chief zeal was 
occupied in contending for the leaders of their re 
spective sects. 

The same spirit, as might be expected, still infests 
the Christian Church. And that we may be put on 
our guard against it, I will endeavour to shew, 

I. In what light ministers should be viewed 

They are instruments, whereby God carries on his 
work in the souls of men 

[God is pleased to work by means, and to make use of 
men for the accomplishing of his gracious purposes in the world. 
Even when he has employed angels, he has still chosen to put 
honour upon men as his immediate instruments of good ; as 
when he directed Cornelius to send for Peter to instruct him, 
and removed from Peter s mind the scruples which would have 
kept him from executing that office of love. Though God might 
as easily effect his work without instruments, yet he has decreed 

* 1 Cor. i. 5. >> 1 Cor. i. 12. c vcr. 1, 2. 

ri 1 Cor. iv. 6. e vcr. 3, 4. 



106 1 CORINTHIANS, III. 57. [1944. 

that " faith shall come by hearing :" and where no minister is 
sent to till the ground, there is one great desert, in which no 
plant of righteousness is found, no real goodness exists. The 
land uncultivated brings forth nothing but briers and thorns. 
Human learning, to whatever extent it be carried, can produce 
no spiritual change in the heart of man. The most learned 
philosopher needs instruction from God s ministers, no less 
than the untutored savage : yea, and to the end of life, no 
less than at the commencement of his Christian course, does 
every saint require the aid of ministerial exertions, to "water" 
that which Divine grace has " planted" in his soul: and the 
more exalted any man s attainments are, the more highly will 
he esteem the ordinances of God, and the more sensible will he 
be of his dependence on them for a supply of those blessings 
which he stands in need of.] 

They are, however, mere instruments, and nothing 
more 

[They can effect nothing of themselves : not even Paul 
himself, with all his eloquence and force of reasoning, could 
bring conviction to the minds of his hearers : the very dis 
courses which converted some, only irritated others against 
him, and caused them to regard him as " a babbler," and a 
maniac f . If any received his word aright, it was because 
God had " opened their hearts to attend to it." " Whether 
he planted, or Apollos watered, it was God alone who gave 
the increase." This is universally felt and acknowledged in 
the natural world. There may be a great disparity between 
the skill and industry of different labourers : yet no one ever 
thinks of ascribing the harvest to the skill of man : every one 
knows, that without the influences of the sun and rain the 
husbandman will cultivate his land in vain. And the same is 
true respecting ministers, who will labour to no purpose, if 
God do not accompany their word with the Holy Ghost sent 
down from heaven. The very best of men are but as " a voice 
crying in the wilderness," as unable in themselves to convert a 
soul as they are to raise the dead.] 

The manner in which St. Paul speaks of them, will 
lead us to consider, 

II. The importance of forming a right estimate of 
their labours 

A just view of them will teach us, 

1. To moderate our regards for man 

f Acts xxvi. 24. 



1914.] UNDUE PARTIALITY TO MINISTERS REPROVED. 107 

[We are apt to idolize those from whose ministry we 
have derived benefit to our souls. From their labours we 
expect a blessing which we scarcely hope to derive from any 
other quarter ; and a secret dissatisfaction arises in our minds, 
if, at any time, his place be occupied by a less-favoured mini 
ster. We forget that neither the word, nor the power with 
which it has been accompanied, were his ; and we are ready- 
to ascribe to him the honour which is due to God alone. But 
if we duly considered that ministers are only the channels of 
communication between the Fountain and us, and that the 
waters by which we have been refreshed have proceeded from 
God alone, we should look through them to God, and limit 
both our expectations and our gratitude to Him, from whom 
alone any spiritual good can flow. I say not that we are to 
feel no gratitude towards them : for " we are to esteem them 
very highly in love for their works sake." Nor do I say that 
some measure of partiality may not fitly be shewn towards 
those to whom, under God, we owe our own souls : for 
" though we have ten thousand instructors, yet have we but 
one Father," to whom, therefore, we owe a filial regard: but 
such a measure of attachment to one, as leads us to undervalue 
others, is a mere carnal feeling, which ought to be suppressed. 
St. Paul repeatedly appealed to the Corinthians themselves 
respecting this : whilst ye indulge such partialities, " are ye 
not carnal? yea, are ye not carnal, and do ye not walk as 
carnal men?" I may say, therefore, thafa just estimate of 
the labours of ministers will prevent an undue rivalry amongst 
them in our affections.] 

2. To augment our dependence of God 

[The husbandman, when his fields are sown, looks to God 
for a blessing on his labours. In like manner will our eyes be 
directed to God alone for a spiritual harvest, if we be thoroughly 
convinced that he is the only source from whence it can spring. 
We shall not look to the creature, but to God, in and through 
the creature : and to the same gracious Giver of all good shall 
we render thanks for all the good we have received; ever 
mindful that it has proceeded from his Holy Spirit, " who 
divideth to every man severally as he will." We shall be afraid 
of provoking God to jealousy, by ascribing to man any part of 
that glory which belongs to HIM : and we shall live in the very 
frame of those who are around the throne of God ; who, ever 
mindful of the benefits they have received from him, are 
singing, " salvation to God and to the Lamb for ever and 
ever." As in heaven, so on earth, the creature will be " no 
thing;" but God will be " all in all*."] 

f " Neither he that planteth, nor he that watereth, is ntnj thinq" 



108 1 CORINTHIANS, 111. 57. [1944. 

Let me found on this subject, 

1. Some matter of inquiry 

[What benefit have you received from all the labours of 
your minister ? Are there not many who are as ignorant and 
as worldly as if they had never heard the Gospel at all ? You 
can bear me witness, that, from the beginning, " I have never 
known any thing amongst you, save Jesus Christ, and him 
crucified ;" and yet how many of you have derived no benefit 
to your souls ! To what has this been owing ? I acknowledge, 
with shame, that the word has been ministered to you in much 
weakness ; but if Paul or Apollos had ministered unto you, 
even their labour would have been lost, it is to be feared, on 
many of you, because you have not regarded the word as 

God s, nor looked to him for a blessing upon it To 

some, we would hope, the word has not been altogether in 
vain : but would it not have taken far more effect, it you had 

looked less to the creature, and more to God? 1 pray 

you to be on your guard respecting this. The brazen serpent 
was broken to pieces as " Nehushtan" (a piece of brass) be 
cause to it was transferred the honour that was due to God 
alone. Cease! O cease from all " carnal" partialities! and, 
by whomsoever God shall speak to you, " receive the word, not 
as the word of man, but, as it is in truth, the word of God."] 

2. Some ground of encouragement 

[Behold what God has wrought by means of a few poor 
fishermen ! And can he not make his word effectual for you ? 
Is it not " sharper than any two-edged sword?" and shall it 
not still be " mighty, through Him, to the pulling down of 
strongholds, and to the casting down every thought that exalts 
itself against the knowledge of Christ?" It gained not its 
efficacy from the wisdom of Paul ; nor shall it lose its efficacy 
because spoken by me. God has ordained, that " by the 
foolishness of preaching he will save them that believe :" and if 
ye receive our testimony, however weak it may be, it shall 
prove " the power of God to the salvation of your souls." 
Direct your eyes, then, simply to the Lord; and, " since ye 
are not straitened in him, be not straitened in your own 
souls." Only let your expectations be from Him alone, and 
you shall not be disappointed of your hope. " Open your 
mouth wide; and he will fill it."] 



1945. J CHRIST THE ONLY FOUNDATION. 109 

MDCCCCXLV. 

CHRIST THE ONLY FOUNDATION. 

1 Cor. iii. 11. Other foundation can no man lay than that is 
laid, which is Jesus Christ. 

THERE is not any thing more injurious to the 
Church of God than a party-spirit : yet even in the 
apostolic age did it begin to distract the Christian 
community. At Corinth it prevailed, and rose to an 
alarming height : and St. Paul was obliged to exert 
all his influence in order to counteract it. He re 
minded the partisans, that, as " God s building," they 
should be cemented together with brotherly love : 
that they should study to shew themselves worthy 
of the place they held in the Church, in expectation 
of that day when all their works should be tried by 
fire : and that, instead of fomenting strifes and 
divisions, they should unite with each other in cleav 
ing steadfastly to the one foundation, whereon they 
stood. 

The declaration in the text is plain, and of infinite 
importance 

To enter more fully into it we shall consider, 
I. What foundations men lay for themselves 

Every man has some foundation for his hope. 
Though there are many shades of difference in the 
sentiments of different men, yet their grounds of hope 
may be reduced to two : 

1. Their own goodness 

[Some think that nothing but gross sin can expose them 
to the wrath of God. They therefore congratulate themselves 
as having never done any thing to merit his displeasure. 
Others imagine that they may trust in the good works that 
they have done. They have, in their own apprehension, been 
regular in their duties to God and man : nor can they conceive 
that they should have any reason to fear. Thus, like the Pharisee 
of old, they thank God that they are not as other men ; and 
are filled with self-complacency, because they are punctual in 
the observance of certain duties 3 .] 

a Luke xviii. 11, 12. 



110 1 CORINTHIANS, III. 11. [1945. 

2. Their own works and Christ s merits united 

[Many, who see that their own works cannot justify them 
according to the strict tenour of the law, yet hope that they 
will, according to the milder demands of the Gospel. If they 
see that these will not suffice, they will look to Christ to supply 
their deficiencies. If they see that such an union is imprac 
ticable, and, that Jesus must be their only foundation, they 
hope, however, that he will save them for their works sake. 
Thus they either avowedly profess to participate with Christ 
the honour of their salvation ; or, while they pretend to give 
the honour of it to him, they look for the original and moving 
cause of it within themselves. Like the Judaizing Christians b , 
or the Gentiles whom Peter misled , they unite the law to 
Christ ; as though Christ needed to have something superadded 
to him, to render his death effectual. At all events, if they find 
their error in this respect, they will regard their works as their 
warrant to believe in Christ ; and will expect mercy at his 
hands, not so much because his grace is free and all-sufficient, 
as because they have something in themselves, which may 
deserve his notice and regard.] 

These plans of salvation however will be found very 
erroneous, if we inquire, 

II. What is that foundation which God has laid 

Nothing can be more clear, than that he has not laid 
either of those, which have been before mentioned 

[He often describes his people as performing good works: 
and often promises them, under that character, eternal life. 
But he always represents us as sinners, and as standing in need 
of his mercy. And he has sent his Son into the world for that 
very reason, because none could obtain mercy by any works of 
their own. Nor has he less clearly shewn, that works are 
wholly to be excluded from the office of justifying. He has 
told us, that salvation must be wholly of grace or wholly of 
works 1 . That every degree of boasting is excluded from that 
salvation which he has revealed 6 . And that the persons, whom 
he justifies, are ungodly, and without any works whatever to 
recommend them f .] 

Christ is the one foundation which he has laid in 
Zion 

[He " has set forth his Son to be a propitiation for sin :" 
and every sinner is to build his hope on Christ alone. Christ 

h Acts xv. 5. c Gal. ii. 12, 14. d Rom. xi. 6. 

8 Rom. iii. 27. Eph. ii. S, 9. f Rom. iv. 5. 



1945.] CHRIST THE ONLY FOUNDATION. Ill 

is the foundation laid in the covenant of graced The same is 
laid in all the promises 11 . The same was exhibited in all the 
types 1 . The same is laid also in the Gospel k . We are ex 
pressly told that there is no other 1 . Nor indeed can there be 
any other to all eternity.] 

The necessity of building upon this will appear, 
while we consider, 
III. Why no other can be laid 

Many reasons might easily be assigned : but one 
or two may suffice : 

1. Any other would be unworthy of the Divine 
Architect 

[God himself is the architect 1 "; and must have all the 
glory of beginning and perfecting this building. But, if men 
were to found their hopes on any thing but the Lord Jesus 
Christ, they would have whereof to glory". So far as respect 
was had to any merit in them, so far might they ascribe the 
honour to themselves. Even in heaven their song must differ 
from that of the redeemed. Instead of giving all the glory 
to God and to the Lamb , they must take a portion of it to 
themselves. But this would be utterly unworthy of God to 
suffer. Indeed he has told us that he never can nor will suffer 
it p . We may be sure therefore that no such way of salvation 
shall ever be established, as leaves man at liberty to boast. 
We shall be rewarded according to our works, and in some 
respect for our works ; but the only ground of acceptance, 
either for our persons or our services, is in Christ alone q .] 

2. No other would support the weight that is to 
be laid upon it 

[Whatever our souls need in time or eternity must be 
derived from that, which is the foundation of our hope. Our 
pardon must be obtained by it ; our peace flow from it ; our 
strength and righteousness be given us on account of it; and 
eternal glory be bestowed on us, as the reward of it. And can 
we build our hope of such things in any degree on our own 
works? Can we, who, if we had done all that is commanded 
us, should be only unprofitable servants, imagine, that we can 
in any respect merit such things, when we have done nothing 

B Gen. xvii. 19. Heb. viii. 6. 

h Gen. iii. 15. and xxii. 18. 2 Cor. i. 20. 

> The Paschal Lamb, the Scape Goat, &c. k 1 Pet. ii. 46. 

1 Acts iv. 12. m ver. 9. n Rom. iv. 2. 

Rev. v. 13. i 1 Cor. i. 29, 31. Eph. ii. 8, 9. 

< Eph. i. G. 



112 1 CORINTHIANS, III. 11. [1945. 

that is commanded us, at least, nothing perfectly, or as we 
ought to have done it? Surely such an hope would soon 
appear to be a foundation of sand ; and would infallibly dis 
appoint us to our eternal ruin. Yea, the very persons who 
build on such a foundation, almost invariably deny, that any 
man can be assured of his acceptance with God ; they account 
such an assurance to be an enthusiastic delusion ; which is a 
clear acknowledgment of the insufficiency of their foundation 
to bear this weight.] 

INFER, 

1. How needful is it to inquire what foundation we 
are upon ! 

[If we build but a common habitation, we are careful on 
what foundation we raise it. How much more care should we 
exercise, when we are building for eternity ! Let us inquire, 
whether we have been deeply convinced of the insufficiency 
of our own goodness, and of the impossibility of uniting any 
works of ours with Christ s atoning sacrifice? And let us 
examine whether Christ s obedience unto death be our only 
hope, our only confidence? We never can be saved, unless, 
with Paul, we utterly renounce the filthy rags of our own 
righteousness, and desire to be found clad in Christ s unspotted 
robe 1 .] 

2. How secure are they who are built upon the 
Lord Jesus Christ ! 

[Christ, on whom they stand, is justly called " a tried 
stone, and a sure foundation 8 ." He never yet failed those who 
trusted in him. The vilest of mankind have found him able to 
save them to the uttermost. He is a rock to those who trust 
in him; nor shall the gates of hell prevail against them 1 . Let 
all believers then rejoice in their security ; and hold fast the 
profession of their faith without wavering".] 

3. How careful should we be, what superstructure 
we raise upon him ! 

[While Christ is the foundation of our hope, we are also 
to build upon him all our works. But our works will all be 
tried by fire. If they be not such as tend to his glory, they 
will I )e burnt up as hay, and wood, and stubble. If they be 
truly good, they will stand the trial, like gold, or silver, or 
precious stones x . Let us then give diligent heed to our works. 
We may suffer loss in heaven, though we should not suffer the 

r Tsai. Ixiv. 6. Phil. iii. 9. s Isai. xxviii. 16. 

1 Matt. xvi. 18. Hob. x. 23. * ver. 11 14. 



1946.] BUILDING ON THE TRUE FOUNDATION. 1 13 

loss of heaven y. Let us then seek " a full reward z ." While 
we renounce good works in point of dependence, let us practise 
them from love to our Redeemer. Thus shall we put to silence 
our adversaries ; and adorn the doctrine of God our Saviour.] 

y ver. 15. * 2 John, ver. 8. 



MDCCCCXLVI. 

INSTRUCTIONS TO THOSE WHO BUILD UPON THE TRUE 
FOUNDATION. 

1 Cor. iii. 12 15. Now if any man build upon this foundation 
gold, silver, precious stones, wood, hay, stubble ; every mans 
work shall be made manifest : for the day shall declare it, 
because it shall be revealed by fire ; and the fire shall try 
every mans work of what sort it is. If any mans work 
abide which he hath built thereupon, he shall receive a reward. 
If any mans tvork shall be burned, he shall suffer loss: but 
he himself shall be saved; yet so as by fire. 

IN our natural state, we follow the dictates of our 
own will, without consulting the honour of our God. 
Even after we are converted to God, there yet 
remains within us a proneness to follow our own 
inclinations, except as Divine grace counteracts that 
propensity, and prevails against it. In the Corinthian 
Church there were many awful proofs of this fact. 
The irregularities which obtained amongst them, 
were both numerous and deeply reprehensible. A 
party-spirit in particular created very grievous dis 
sensions among them. St. Paul, reproving their un 
becoming conduct, reminds both the preachers who 
fomented such divisions, and the people who were 
drawn aside by them, that their eternal happiness 
would be advanced or diminished in proportion as 
they cultivated or neglected a Christian temper ; 
and that, if they would be approved of their God in 
the day of judgment, they must not only build on the 
right foundation, but raise upon it a superstructure 
that should be worthy of it. 

To elucidate the words before us, we shall shew, 
I. What is that superstructure which we ought to 
raise upon the true foundation 

VOL. XVI. I 



114 1 CORINTHIANS, III. 1215. [1946. 

Among the persons who rely on Christ as their 
only hope, there is a great diversity both of sentiment 
and action. This is intimated by the different images 
under which their conduct is represented in the text. 

There are some whose actions may be compared 
to " wood, and hay, and stubble "- 

[There were in the apostolic age two sets of teachers, 
who occasioned much strife and dissension in the different 
churches ; namely, those who contended for the observance of 
the Mosaic ritual, and those who introduced into religion the 

dogmas of philosophy Persons of similar dispositions 

and sentiments have infested the Church in every age. Some 
are distracting the minds of those around them with subtle 
questions and unedifying disputes about doctrines ; others 
are magnifying the external forms of Church-government, as 
if they were of equal importance with the most fundamental 
articles of our faith; and others are bringing forward some 
fond conceits, which, from a desire of popularity and distinc 
tion, they propagate with all their might - How justly 
the superstructure which these men raise, may be compared 
to " wood, and hay, and stubble," appears from the natural 
tendency, and universal effect, of their exertions : for, instead 
of edifying the Church in faith and love, their doctrines uni 
formly lead to error to contention to bondage. Hence it is 
that St. Paul studiously dissuaded all ministers from engaging 
in such unprofitable disputes, and all Christians from being led 
astray by them a ] 

But those actions which we ought to be performing, 
may rather be compared to " gold, and silver, and 
precious stones "- 

[As the Apostles themselves were, so have many in all 
successive ages been, intent on cultivating, both in themselves 
and others, all the graces of the Spirit. It has been their am 
bition, whilst they have founded all their hopes on Christ, to 
shew, by the holiness of their lives, that the Gospel is indeed 
" a doctrine according to godliness" Now such a super 
structure does indeed resemble the materials here mentioned ; 
for it is valuable in itself suitable to the foundation orna 
mental to the edifice and worthy of the Divine Inhabitant. 
Such is the superstructure which we all should raise : and it 
is the orderly accumulation of such materials as these, which 
assimilates the Church to that temple wherein God visibly 

a He bids us beware of the subtilties of philosophy, on the one 
hand, Col. ii. 8. 1 Tim. iv. 7. and vi. 20. 2 Tim. ii. 16, 23. and of 
the bigotry of superstition on the other, 1 Tim. i. 3, 4. Tit. iii. 9. 



1946.] BUILDING ON THE TRUE FOUNDATION. 11,5 

resided b , or rather, to that more glorious temple wherein he 
dwells invisible to mortal eyes c .] 

That we may be stimulated to care and diligence 
in these things, let us consider, 

II. The importance of erecting such an edifice as will 
be approved of by God 

This is set forth by the Apostle in very awful and 
appropriate terms : 

1. Our works will all be tried as by fire 

[In that day when God shall judge the world, " he will 
bring to light the hidden things of darkness, and make mani 
fest the most secret counsels of our hearts." As the Judaiz- 
ing teachers of old, or the philosophical ireasoners, conceived 
that they were actuated solely by a regard for truth, while 
they were in reality instigated by pride and bigotry ; so the 
contentious disputers about doubtful points of doctrine, or 
indifferent matters in Church-government, little think " what 
spirit they are of." But, as fire tries the metals, and discovers 
the dross that is in them ; so will that fiery trial discover the 
unworthy mixtures with which our most specious actions were 
debased. It is to no purpose therefore to deceive ourselves ; 
for we shall most assuredly be undeceived in that solemn 
day, when " the fire shall try every man s work, of what sort 
it is."] 

2. The works that are approved will add to our 
eternal happiness 

[Every grace which we exercise, is pleasing and accept 
able to God. " A meek and quiet spirit," and consequently 
every other holy disposition, " is in the sight of God an orna 
ment of great price." It is the mind, which God regards. 
A contrite sigh, a grateful aspiration, an adoring look, are of 
more value in his eyes than all the zeal or subtilty which in 
genious disputants or pharisaic bigots can exercise. Nor shall 
a pious thought or desire pass unnoticed or unrewarded.] 

3. The works which are disapproved will detract 
from our felicity- 
fit is supposed that we unfeignedly build upon the right 

foundation ; and that this will secure our acceptance with God. 
But the degree of our happiness will depend entirely on the 
superstructure which we raise. We may suffer loss in heaven, 
even though we should not suffer the loss of heaven. Known 
deliberate sins will rob us of heaven itself: and mistaken 

b 1 Chron. xxix. 2, 7, 8. c Rev. xxi. 18, 19. 



ll(i 1 CORINTHIANS, III. 1(> 17. [1947. 

services, so far from increasing our reward, will diminish it. 
The person who has " added grace to grace with holy zeal and 
diligence, will have an entrance ministered unto him abun 
dantly into the kingdom of our Lord and Saviour 1 ." On the 
other hand, they whose spirit is less agreeable to the mind 
of God, will be saved only " as brands plucked out of the 
burning." Wherein the precise difference will consist, we do 
not know. It is sufficient that we are informed it does 
exist, and will certainly be manifest at the last day. Some 
will suffer loss," and others " receive a full reward." Surely 
this consideration may well make us careful to regulate our 
minds by the sacred oracles, and to " walk worthy of the Lord 
unto all pleasing."] 

ADDRESS 

1. Let us look well to our foundation 

[It is obvious that, if they who build on the right founda 
tion may be " scarcely saved," they who are not fixed on 
that, cannot be saved at all. Let us remember then that 
Christ is the only foundation of our hopes, and that we must 
depend solely on the merit of his blood and righteousness 6 . 
Every other hope must be renounced : and we must say with 
the Church of old, " In the Lord alone have I righteousness 
and strength."] 

2. Let us look well to our superstructure 

[The caution in the text clearly proves, that persons, 
upright in the main, are yet liable to err, and to be heaping 
up rubbish for the fire while they fancy that they are doing 
God serviced Let us therefore take heed to our ways, and 
" take heed to our spirit." Let us not only endeavour to live 
and act for God, but to do every thing from such motives, and 
in such a manner, as shall be approved by him in the day of 
judgment.] 

(l 2 Pet. i. 5 11. < ver . 11. w ith Isai. xxviii. 16. 

f It is often said, These persons are pious ; and therefore God will 
not let them be deceived. The text gives a complete answer to this. 

MDCCCCXLVII. 

THE DANGER OF DEFILING GOD S TEMPLE. 

1 Cor. iii. 10, 17. Knoiv ye not that ye are the temple of God, 
and that the Spirit of God dwelleth in you ? If any man 
defile the temple of God, him shall God destroy ; for the 
temple of God is holy, which temple ye are. 

KVKRY passion of the human mind should be 
called forth in aid of vital godliness. The saints indeed 



1947. J DANGER OF DEFILING GOn s TEMPLE. 117 

are more influenced by considerations that excite 
their love and gratitude : but they still need to be 
sometimes impressed with truths that may awaken a 
holy fear and jealousy, especially when their conduct 
has been such as to deserve reproof. The Corin 
thians were in a high degree culpable on account of 
their contentions: the Apostle therefore warns them 
of the consequences of acting in a manner so unwor 
thy of their profession. 

In discoursing on his words, we shall consider, 
I. The acknowledged privilege of Christians- 
Christians, like the temple of old, are the habita 
tion of God 

[The temple was the place where God dwelt in a more 
especial manner. Not only was the visible symbol of his pre 
sence there, but there also he manifested himself to his people 
in tokens of his love and communications of his grace. Thus 
does he also now reveal himself in his church 3 : yea, every 
individual believer is thus consecrated to his service, and 
honoured as his immediate residence 11 .] 

Nor is this a doubtful, but a clear acknowledged, 
privilege 

[Ignorant people may doubt " whether there be any 
Holy Ghost :" but true Christians know him, and know them 
selves to be his habitation. St. Paul frequently appealed to the 
Corinthians respecting this, not imagining that any one of them 
could entertain a doubt of it d . They must have often read of 
it in the Jewish scriptures 6 Often too must they have 
heard it from him : nor could they fail of knowing it from their 
own experience. If for an instant they reflected on the light, 
the strength, the consolations with which they had been 
favoured, they could not but ascribe them to the agency of 

God s Spirit and consequently they must be conscious 

of his dwelling in them as in his temple. Believers at this day 
have certainly not less grounds for drawing the same inference 
with respect to themselves: for they also are " a spiritual 
house f ;" and therefore they may, and should, know, that they 
are in the actual enjoyment of this privilege.] 

But as this privilege is attended both with duties 
and dangers, let us consider, 

a Eph. ii. 20 22. b 2 Cor. vi. 1G. c Acts xix. 2. 

d Compare with the text, 1 Cor. vi. 19. and 2 Cor. xiii. ">. 

e Neli. ix. 20. Isai. Ixvi. 1, 2. f 1 Pot. ii. 4.5. 



US 1 CORINTHIANS.. III. 16,17. [1947. 

II. The declaration founded upon it 

God denounces the heaviest judgments against those 
who abuse this privilege 

[He would not suffer any unclean person to enter into his 
temple of old, however free he might be from moral pollution, 
or however isrnorantly he might have contracted his ceremonial 
defilement ? . These ordinances were intended to shew, that 
sin of any kind, and much more such as now prevailed among 
the Christians at Corinth, was extremely hateful in his sight : 
such purity does he require in all that come nigh unto him. 
Doubtless there are errors, both in faith and practice, which, 
though injurious to his people s happiness h , will not destroy 
the relation that subsists between him and them*: but, if they 
be of such a kind as to affect the foundation of the Christian s 
hope, or greatly to dishonour the superstructure, they will 
surely bring .down the divine judgments oil all who harbour 
them k . This is declared respecting every kind of open immo 
rality : but it is declared also, with very remarkable force and 
energy, respecting any departure from the principles of the 
Gospel, or any declension from a life of entire devotedness to 
God. St. Paul says to these very Corinthians, " I fear, lest as 
the serpent beguiled Eve through his subtlety, so any of you 
should be corrupted from the simplicity that is in Christ." 
Why does he use the term " corrupted . ? " Why does he not say, 
turned from the simplicity that is in Christ ? Why does he 
use the very same word as in my text is translated by the 
terms " defile," and " destroy ? ? No doubt he intended to 
shew us, that any great departure from Christian principles 
would corrupt, defile, and destroy the soul : and it is a fact, 
that such a dereliction of Christian simplicity does proceed from 
corruption in the soul, and will generate corruption in the life. 
This idea is strongly confirmed by what the Apostle elsewhere 
says of those who propagate specious errors, being " vainly 
puffed by their fleshly mind n . They do, in reality, the devil s 
work ; and him they serve under the semblance of an angel 
of light?. Beware then of his devices, of whatever kind they 
be, lest ye bring upon yourselves destruction from the Lord.] 

This denunciation is even founded on the privilege 

itself 



* Numb. six. 13. - ver. 15. ver. 12 15. 

k odcipci, must import such a degree of defilement as has a ten 
dency to destroy ; be<?ause the destruction menaced is also expressed 
by the word oftpfT. 

1 1 Cor. vi. IS. - -2 Cor. xi. 3. 0&u>jj. " Col. ii. IS. 

3 The text. ? 2 Cor. xi. 13.14. 



1947.] DANGER OF DEFILING GOD s TEMPLE. 119 

[Why was God so jealous of the honour of his tem 
ple, but because it was his immediate residence ? the more 
nearly it was connected with him, the more was he himself 
dishonoured by any pollutions introduced into it. Thus we 
also, instead of having any reason to hope for impunity on 
account of our relation to him, are taught to expect rather the 
heavier indignation, if we provoke the eyes of his glory q . He 
may not indeed depart instantly and at once ; because he is 
long-suffering as in the days of old. In forsaking his temple 
at Jerusalem, he removed to the threshold of the temple first % 
and then to the court of the temple 8 , and then to the door of 
the east gate 4 , and then to the mountain 11 , that very Mount of 
Olives, from whence Jesus, the brightness of his Father s 
glory, and the express image of his person, afterwards took his 
departure from the midst of them. So he may be often 
grieved by us before he finally departs from us : but we may 
so resist his sacred motions as ultimately to " quench" them*: 
and then he will abandon us to our utter ruin y .] 

IMPROVEMENT 

1. Let us seek to possess this great privilege 

[As to be visited by an earthly monarch would be a higher 
honour than to be admitted into his palace, so to have God 
dwelling in our hearts on earth is even a higher honour than 
to be admitted into his temple above. Shall we not then be 
solicitous to obtain it ? when God has designed that we should 
even know ourselves possessed of it, and enjoy all the happi 
ness arising from it, shall we treat it with contempt, as a mere 
phantom of a heated imagination { Let us open wide the 
doors of our hearts, that the King of glory may enter in 8 . 
With the Spirit of God dwelling in us, we shall have " all- 
good things*" peace, joy, strength, purity, yea, an earnest and 
foretaste of our heavenly inheritance 15 . Let us never cease 
from our importunity till we have obtained from our God this 
" unspeakable gift ."] 

2. Let us be careful lest we abuse this privilege 

[Doctrines arising from human systems, even though they 
be true in themselves, must never be pressed into the service 
of sin, or be brought to enervate the force of declarations, 
which, though apparently opposite, are equally clear and true. 

i Amos iii. 2. r Ezek. ix. 3. and x. 4. 8 Ezek. x. 18. 

1 Ezek. x. 19. u Ezek. xi. 23. 

* Gen. vi. 3. 1 Thess. v. 19. 

y 2 Chron. xv. 2. Ezek. xviii. 24. 2 Pet. ii. 22. 

z Ps. xxiv. 7. a Luke xi. 13. with Matt. vii. 11. 

b Eph. i. 13, 14. c 2 Cor. ix. 15. 



120 1 CORINTHIANS, III. 18. [1948. 

If some truths are revealed for the confirming of our stability, 
others are intended to create within us a holy jealousy. In 
stead therefore of attempting to invalidate the declaration 
before us, let us flee from those defilements which alone can 
make it formidable. Let us maintain that purity of heart 
which God requires, and study to " be holy as God is holy." 
Especially must we guard against abusing our privilege by 
enthusiastic conceits on the one hand, or presumptuous con 
fidence on the other. The Spirit s operations do not. super 
sede our efforts, but rather encourage them, and work by 
them 1 : yet are they not to be discerned, except, like the wind, 
by their effects e . Let your life, then, testify that God is with 
you of a truth. " And I pray God, your whole spirit, and 
soul, and body, may be sanctified wholly, and preserved blame 
less unto the coming of our Lord Jesus Christ f ."] 

d Phil. ii. 12, 13. e John iii. 8. 1 Thess. v. 23. 



MDCCCCXLVIII. 

THE MEANS OF ATTAINING TRUE WISDOM. 

1 Cor. iii. 18. Let no man deceive himself. If any man 
among you seemeth to be wise in this world, let him become 
a fool, that he may be wise. 

CONCERNING the nature of true wisdom, God 
and the world are at issue ; the wisdom of man being 
foolishness with God, and the wisdom of God being 
foolishness with man a . To what now must this be 
imputed ? Is there any thing in the revelation which 
God has given us, that is contrary to right reason ? 
or is it that man s reason is darkened, and that his 
intellectual powers, no less than his bodily appetites, 
are depraved by sin ? We apprehend that an impar 
tial judge will not hesitate long in determining this 
question. But here another question arises ; How 
shall man in his present fallen state be brought to 
entertain the same judgment of things as God himself 
does ? Must he get some new faculty, whereby he 
shall have an additional mode of perception ? or is 
there any way whereby his present faculties, weak 
ened as they are, may be made to answer all the 

a Compare ] Cor. i. 18, 23. with iii. 19. 



1948.]] MEANS OF ATTAINING TRUE WISDOM. 121 

purposes for which they were originally given ? To 
this we answer, that man does not want any new 
faculty, but only a new direction to the faculties he 
already possesses. We have a him upon the organs 
of vision, which needs to be removed : and for this 
end we must go to him who has said to us, " I 
counsel thee to buy of me eye -salve that thou 
mayest see b ." To the same effect is the advice given 
us in the text : " If any man among you seemeth to 
be wise in this world, let him become a fool, that he 
may be wise ;" let him acknowledge, that he cannot 
see clearly at present ; and let him submit to the 
operation of God s word and Spirit : thus shall the 
film be purged away from his eyes, and he shall 
"walk in the light, as God is in the light c ." 

This direction we would now submit to your con 
sideration ; and, for the fuller understanding of it, we 
will endeavour to set before you, 

I. Its meaning. 

II. Its reasonableness. 

III. Its importance. 

I. Its meaning. 

It cannot be supposed that we are to lay aside our 
reason: that were to "become fools" indeed. Rea 
son, in those things that are within its sphere, is an 
useful, though not an infallible, guide. And, in the 
things that are beyond its sphere, it has its office : 
it ceases to be a guide indeed ; but it becomes 
a companion, that must attend us every step we 
take, and often interpose its counsel in difficult con 
junctures. 

To become a fool, in the sense it is enjoined in the 
text, implies two things ; first, a consciousness of the 
weakness and fallibility of our reason, especially in 
things relating to God: and secondly, a willingness 
to submit our reason to the teachings of God s word 
and Spirit. 

That our reason is weak and fallible, we see every 

b Rev. iii. 18 c 1 Jolm i. 7. 



122 1 CORINTHIANS, III. 18. [1948. 

day and hour. How differently will men argue on 
the most common subjects, and yet with equal con 
fidence of the truth of their opinions ! How will 
those very arguments, which, under the influence of 
vanity, or interest, or passion, once seemed to a man 
unanswerable, afterwards appear to him frivolous in 
the extreme, when the bias that was upon his mind 
has ceased to operate ! 

But it is in things relating to God that the fallibi 
lity of our reason more especially appears. How 
ignorant are the heathen world respecting the will of 
God, and the way in which they are to obtain accept 
ance with him ! And how crude are the notions, 
which many who have the Bible in their hands, form 
respecting the path of duty, and the way of salvation ! 
How absurd, for instance, was the idea that Nico- 
demus formed of the new birth, when he conceived it 
to be a repetition of a natural birth d ! Thus it is 
with many amongst ourselves : they cannot hear of 
the new birth, or of justification by faith, or of the 
influences of the Spirit, without annexing to them 
ideas, if not as gross, yet quite as erroneous, as those 
of Nicodemus. But we may presume that Christ 
and his Apostles were right in their judgment of spi 
ritual matters ; and that others are right in propor 
tion as they accord with them in sentiment, in spirit, 
and in conduct. In what light then will our boasted 
reason appear, if tried by this touchstone ? Will not 
its dictates be found in direct opposition to the voice 
of inspiration, and consequently erroneous ? Is there 
not such an universal departure from the scripture 
standard, that the few who adhere to it, are, as the 
prophet calls them, " Men wondered at e ?" 

To become a fool, then, is to feel the insufficiency 
of our own reason, and to be sensible that we are 
exceeding prone to form wrong opinions on Divine 
subjects, insomuch that we need at all times greatly 
to distrust our own judgment. 

But this expression implies also a willingness to 
submit our reason to the teachings of God s word and 

d John iii. 4, 9. e Zech. iji. 8. 



1948. J MEANS OF ATTAINING TRUE WISDOM. 123 

Spirit. Men who have a high opinion of their own 
reason, are ever ready to bring the word of God to 
their bar, and to pass judgment on it as true or false, 
according as it agrees with, or opposes, their own 
preconceived opinions. They are not contented to 
let reason judge, whether the revelation itself be 
from God or not ? (that is its proper office) but, 
having acknowledged it to be from God, they proceed 
to determine on the points that are revealed, exactly 
as if they were able with their shallow reason to 
fathom the depths of Divine wisdom. 

This disposition must be mortified ; and men, how 
ever learned or wise in the estimation of themselves 
and others, must submit to "be taught of God f ." 
The only use of reason, as applied to revelation, is to 
ascertain, Whether the revelation, purporting to be 
from heaven, be indeed of Divine authority ; and, 
What is the true import of that revelation in all its 
parts. These two points being ascertained, it is not 
the province of reason to judge whether a thing con 
fessedly revealed, be true or not : there faith steps in, 
and supplies the defects of reason ; and assures the 
mind, that the point itself is true, because it is re 
vealed ; and that if its truth do not appear evident 
to the eye of reason, it is not from any irrationality 
in the point itself, but from a want of clearness in our 
reason to discern it, and a want of purity in our hearts 
to receive it. 

Thus, to become a fool, is to take the word of God 
with the simplicity of a little child ; to acknowledge 
our inability to comprehend it ; and to implore of 
God the influences of his Spirit, that " the eyes of 
our understanding being enlightened, we may be able 
to comprehend the heights and depths g " of his re 
vealed will. In short, it is to " receive with meekness 
the engrafted word h ," and to pray with Job, "What 
I see not, teach thou me 1 ," or with David, "Open 
thou mine eyes, that I may behold wondrous things 
out of thy lawV 

f John vi. 45. B Eph. i. 18. and iii. 18. h Jam. i. 21. 
1 Job xxxiv. 32. k Ps. cxix. 18. 



124- 1 CORINTHIANS, III. 18. [1948. 

Now it must be confessed, that this is humiliating 
to our proud reason ; and that it is difficult for those 
who " seem wise in this world," to condescend to 
receive instruction in such a way. But we shall find, 
that the Apostle s direction, if duly considered, may 
be vindicated (as we are in the next place to shew) 
on the ground of, 
II. Its reasonableness 

To become fools in order to be wise, however pa 
radoxical it may appear, is, in the view of it before 
stated, most highly reasonable : for, in so doing, we 
acknowledge nothing but what is undeniably true and 
submit to nothing, but what we cheerfully submit to in 
the acquiring of human wisdom. 

We acknowledge nothing but what is undeniably true. 
Let us look into the Scriptures, and see how our 
characters are painted there. In them we are told, 
that "the god of this world hath blinded our eyes :" 
that " we have walked hitherto in the vanity of our 
mind, having our understanding darkened, being 
alienated from the life of God through the ignorance 
that is in us, because of the blindness of our hearts" 1 :" 
that, on this very account, we need " a spirit of wis 
dom and revelation to enlighten us" :" that, in our 
conversion, our " eyes are opened," and we are 
" turned from darkness unto light ," yea, are "brought 
out of darkness into marvellous light p ." We are fur 
ther told that, so far from having in ourselves a know 
ledge of the things of God, we do not even receive 
them when offered to our view ; yea, we account 
them foolishness, neither can we know them, be 
cause we are destitute of that spiritual understanding 
whereby alone they can be discerned 11 . 

These are plain truths which require no comment. 

Let us now see these truths exemplified. If we 
w r ould state our argument in its most advantageous 
point of view, we should adduce the Gentile world as 
proofs of the fallibility of man s reason ; and shew, 

1 2 Cor. iv. 4. m Eph. iv. 17, 18. " Eph. i. 17. 

Acts xx vi. 18. P 1 Pet. ii. 9. 1 Cor. ii. 14. 



1948.] MEANS OF ATTAINING TRUE WISDOM. 125 

that " by wisdom they knew not God r ." But we 
will wave this advantage, and take the instance of 
St. Paul, who had the Scriptures in his hands, who 
was educated under the most eminent teacher of his 
day, and who had made a proficiency in biblical 
learning beyond any of his own age. With these 
helps, we might well expect that reason should per 
form its office to admiration, and prove to the world, 
that it was not so vitiated as some imagine. Doubt 
less he, who had the advantage of living under the 
brightest, fullest dispensation of Gospel light, should 
in no respect continue in darkness : he must have 
clear views both of his duty to God, and of that me 
thod of salvation which had been typified in the 
Scriptures, and was now made plain by the preach 
ing of a crucified Saviour. Yet behold, this very man 
was grossly ignorant both of the law, and of the 
Gospel too : he knew not that the law condemned 
the inmost workings of iniquity in the soul 5 ; or that 
the prophecies had been accomplished in Jesus . 
Nor, unless God had caused the " scales to fall from 
his eyes u , would his reason ever have sufficed to 
rectify his views, or to keep him from being a self- 
righteous moralist, a furious zealot, and a bloody 
persecutor. 

Thus much could reason do for him : " his very 
wisdom and knowledge, instead of guiding him aright, 
perverted him x ;" " he became vain in his imagina 
tions, and his foolish heart was darkened; professing 
himself to be wise, he became a fool y ." 

In addition to what has been thus stated and exem 
plified, we will only observe, that God speaks with 
utter indignation against those who fancy themselves 
wise, or expect ever to become so by the mere exer 
tion of their own reason ; " Vain man would be wise, 
though he be born like a wild ass s colt z ." 

Here then permit me to ask ; Does not God know 
more of us than we do of ourselves ? and, Do not the 

1 1 Cor. i. 21. 8 Rom. vii. 7, 9. 1 Tim. i. 13. 

u Acts ix. 18. * Isai. xlvii. 10. y Rom. i. 21, 22. 

* Job xi. 12. 



126 1 CORINTHIANS, III. 18. [1948. 

passages that have been adduced, declare at least as 
much as they have been brought to establish ? How 
much more they affirm, we shall not now inquire : 
but that they shew the fallibility of our reason in 
things relating to God, and the propriety of submit- 
ing our reason to the teaching of God s word and 
Spirit, no candid person will deny. 

Is it not then reasonable that we should acknow 
ledge these truths ? Shall we make ourselves wiser 
than God ? Will not the very attempt to do so be an 
irrefragable proof, that we are fools indeed ? 

But the reasonableness of becoming fools in order 
to be wise appears yet further, in that it is the very 
tiling which we cheerfully do in order to attain human 
wisdom. 

If a man begin to learn any science, and his pre 
ceptor tell him of some deep part of that science, 
which at first sight appears to involve in it a contra 
diction or absurdity ; he does not presently determine 
that that point is false ; but he conceives that there 
are things which he does not yet understand ; and 
he contents himself with studying, in the method 
prescribed to him, those parts which are suited to his 
capacity, hoping that in due time he shall gain a fur 
ther insight into those abstruser matters, and see the 
truth and reason of those things which he cannot at 
present comprehend, and which, through his igno 
rance of the intermediate points, he would not be 
able to comprehend, even if they were ever so clearly 
stated to him. 

Now why should we not act thus with respect to 
religion ? Has not that as great depths as any human 
science ? Or rather, is it not more above the sphere 
of human intellect than any other science whatever ? 

But it will be asked, What are those first rudiments 
which we must understand well in order to qualify us 
for a deeper knowledge of the subject ? To this we 
answer, (and O that God would impress it on all our 
minds !) THE KNOWLEDGE OF OURSELVES is THE KEY 

TO ALL OTHER KNOWLEDGE. If We do HOt kllOW 

by deep experience, that we are " wretched, and 



1948.] MEANS OF ATTAINING TRUE WISDOM. 127 

miserable, and poor, and blind, and naked 3 ," we never 
can " know any other truth as we ought to know it." 
On this the whole Scripture turns. It is because of 
our guilt and misery, that we need the atoning blood, 
and unspotted righteousness, of the Lord Jesus Christ. 
It is because of our blindness and pollution, that we 
need the enlightening and sanctifying influences of 
the Holy Spirit. It is because we are altogether 
destitute of any thing that is good, that we must be 
be saved wholly by grace, and that we must receive 
" Christ as our wisdom, our righteousness, our sanc- 
tification, and our complete redemption V We may 
indeed obtain a head-knowledge of these things from 
books, while yet we remain as proud and unsanctified 
as the most ignorant heathen. But a real, spiritual, 
and saving knowledge of these things can be learned 
only by divine teaching, and must always be preceded 
by a knowledge of our own hearts : indeed, it will 
always be exactly proportioned to our self-knowledge : 
the more we feel ourselves destitute of wisdom, good 
ness, and strength, the more insight shall we have 
into " the deep things of God," and the more precious 
will every Scripture truth be to our souls. 

We repeat the question then, Why should it be 
thought unreasonable to adopt this method of attain 
ing heavenly wisdom, when it is the method we 
invariably pursue in the investigation of human 
sciences ? Is it not reasonable that we should pay as 
much deference to God as to man ? Or is religion 
alone, of all subjects, so easy to men s apprehension, 
that they who have never paid attention to its first 
principles, are yet competent to sit in judgment on 
its most mysterious truths ? Surely, if a submission 
to any given process be judged reasonable in the 
prosecution of human knowledge, much more must 
it be so in the pursuit of that which is divine. 

We must not be satisfied however with shewing 
the reasonableness of the direction before us ; we 
must go on to state, in the last place, 

a Rev. iii. 17. b 1 Cor. i. 30. 



128 1 CORINTHIANS, III. 18. [1948. 

III. Its importance 

Every word of God deserves our deep attention. 
But the exhortation in the text is singularly impor 
tant ; for first, It declares the only way in which we 
can ever attain true wisdom. 

If we could attain the end by different means,, it 
would be of the less consequence whether we used 
these means or not. But here is the door of know 
ledge ; and the only question is, Whether we will 
enter in by it or not. It requires us to stoop, yea, 
to stoop much lower than we wish : but stoop we 
must ; or else we can never gain admission to " the 
secrets of God s covenant ." God holds the key of 
knowledge in his own hand : " he alone can give 
wisdom and understanding d :" we may compass sea 
and land ; we may learn all languages, and explore all 
sciences, and repeat the very Scriptures themselves 
from beginning to end ; and yet never attain true 
wisdom. If any man will be wise, he must become 
a fool, in order that he may be wise. The most 
learned man in the universe can know nothing 
savingly in any other way : and the weakest man in 
the universe shall know all that is needful for him, if 
he will but enter in at this door : " God will reveal 
to babes the things which he has hid from the wise 
and prudent :" and " a wayfaring man, though a fool, 
shall not err therein f ." 

Can any thing more strongly shew the importance 
of this precept, than the consideration, that none can 
remain destitute of true wisdom who obey it, or obtain 
true wisdom who despise it ? 

We are aware that some may ask, Are there 
not many persons learned in the Scriptures, who yet 
never attained their wisdom in this way? We answer, 
Either they attained their wisdom in this way, or their 
wisdom is no other than " the wisdom of the world, 
which is foolishnesss with God." We have nothing 
to do with individuals. The point to be resolved is, 

c Ps. xxv. 14. d Prov. i. 6. 

Matt.xi. 25. f Isai. xxxv. 8. 



1948.] MEANS OF ATTAINING TRUE WISDOM. 129 

Whether God requires us to become fools in our own 
estimation, in order that we may be wise in his ? And 
if he do require it, then shall men become wise in his 
way, or not at all. 

But there is another view in which the importance 
of this precept will appear, namely, that if we obey it 
not, our reason, instead of guiding us aright, will only 
mislead us more and more, and render us more obstinate 
in our error. 

The more confident we are respecting the truth 
of our present views, the more shall we regulate our 
conduct according to them : and consequently, if they 
are wrong, we shall wander further and further from 
the right way, and yet conceit ourselves to be in the 
path of duty. Moreover, God himself will give such 
persons up to their own delusions, as a just punish 
ment for the pride of their hearts. The very words 
following the text are full to this point ; " He knoweth 
the thoughts of the wise, that they are vain :" and 
again, " He taketh the wise in their own craftiness g ." 
Let us hear our Lord himself speaking to the Phari 
sees, who disdained to be taught by him : " For 
judgment I am come into this world ; that they who 
see not, might see ; and that they who see, might be 
made blind." And when they answered with indig 
nation, " What, are we the blind persons you are 
speaking of?" he answered, " If ye were blind, ye 
should have no sin ; but now ye say, We see ; there 
fore your sin remainethV 

The language of the Apostle in the first chapter of 
this epistle, is peculiarly strong and animated ; " It 
is written, I will destroy the wisdom of the wise, and 
will bring to nothing the understanding of the pru 
dent. Where is the wise ? where is the scribe ? where 
is the disputer of this world ? hath not God made 
foolish the wisdom of this world 1 ?" Thus we may 
ask in reference to all who will not learn in God s 
appointed way, What does their wisdom do for them ? 
Does it bring them to God ? Does it enable them to 

i ver. 19, 20. h John ix. 39 41. j 1 Cor. i. 19, 20. 

VOL. xvi. K 



130 1 CORINTHIANS, III. 18. [1948. 

overcome the world ? Does it disarm death of its 
sting ? Does it inspire them with a hope full of im 
mortality ? Does it sanctify them throughout in all 
their tempers and dispositions, and transform them 
into the image of the blessed Jesus ? We may even 
ask, Whether, so far from loving to be taught of God 
themselves, they do not feel an enmity in their hearts 
against those who are taught of God ; and account 
them fools, whom God declares to be the only wise ? 
Here then the point appears in its true light. If 
men will not become fools in their own estimation, 
they shall be fools indeed : for they shall wander in 
cessantly " in their own deceivings," and shall " perish 
at last for lack of knowledge 1 "." 
We cannot conclude this subject without OBSERVING 

How much it reflects on a fact which has existed in 
every age of the Church, which yet it is not easy to 
account for, namely, that few of those who are emi 
nent for learning, are at the same time eminent for 
spirituality of heart and life. 

St. Paul in this very epistle says to the Church at 
Corinth, " Ye see your calling, brethren, how that not 
many wise men after the flesh, not many mighty, not 
many noble are called ; but God hath chosen the 
foolish things of the world to confound the wise; and 
God hath chosen the weak things of the world to 
confound the things which are mighty, and base things 
of the world, and things which are despised, hath God 
chosen, yea, and things which are not, to bring to 
nought things that are, that no flesh should glory in 
his presence 1 ." Thus must we say in reference to our 
times, that not many wise, or many noble, are found 
among the despised followers of Jesus. And the 
reason is, that men will not condescend to be taught 
of God in the way that God requires : they are " wise 
in iheir own conceits :" their wisdom is even a greater 
bar to their salvation than their lusts : for, their lusts 
they will condemn, even while they inwardly indulge 
them : but their wisdom they hold fast, nor will they 

k Hos. iv. (}. i 1 Cor. i. 2628. 



1948.] MEANS OF ATTAINING TRUE WISDOM. 131 

part with it, even for " the wisdom that cometh of 
God m ." Being therefore too proud to learn, they are 
left in ignorance ; and, stumbling at the very threshold 
of the sanctuary, they never enter within the vail. 

Here then let us call to mind the first words of the 
text : " LET NO MAN DECEIVE HIMSELF." We all, and 
especially those " who seem wise in this world," are 
in danger of self-deception. But let us remember 
that " the foolishness of God is wiser than men, 
and the weakness of God is stronger than men"." 
Let us therefore " not lean to our own understand 
ings ;" but, aware of the weakness and fallibility of 
our own reason, let us submit ourselves humbly to 
the teachings of God s word and Spirit. 

To this advice it may be objected perhaps, That we 
promote an enthusiastic dependence on divine im 
pulses ; and puff up ignorant persons with spiritual 
pride ; and discourage the pursuit of sound learning. 

Let us then be heard in reply to these objections. 

In answer to the first we say, that we should indeed 
promote enthusiasm, if we exhorted anyone to follow 
impulses that were independent of the written word : 
but if we recommend all persons to regulate their 
sentiments solely by the written word, and to rely 
on the influences of the Holy Spirit no further than 
they accord zeith that, then neither we, nor they, 
are in any danger of enthusiasm, because the sacred 
oracles are an unalterable standard to which every 
thought and action may be brought, and by which its 
quality may be infallibly determined. 

With respect to the encouraging of spiritual pride, 
surely the inculcating of humility is a strange way of 
promoting pride. Suppose we were to tell men that 
their own reason is sufficient for every purpose of 
spiritual instruction ; and that they are at liberty to 
weigh every truth of Scripture in their own balance, 
and to admit, or alter, or expunge whatever accords 
with, or opposes, their own sentiments ; then indeed 
there would be some foundation for the objection. But 

m Jam. iii. 17. "1 Cor. i. 25. Prov. iii. 5. 



132 1 CORINTHIANS, III. 18. [1948. 

when we recommend a cheerful submission to the 
voice of inspiration, and a humble dependence on 
God s promised aid, we cut up pride by the very roots, 
and lead men to confess, that all their sufficiency is 
of God alone. And if any pervert this doctrine to 
the fostering of their own pride (and what doctrine 
is there that has not been perverted ?) the fault is not 
in the doctrine itself, but in those who abuse it : and 
if an argument from the abuse of a thing be valid, we 
must then give up the Bible itself; since every doc 
trine in it has been more or less abused. 

Lastly, as to the discouraging of sound learning, 
how can that be a consequence of the foregoing state 
ment ? We have not insinuated that worldly wisdom 
is unnecessary for worldly purposes, but only for the 
attainment of divine knowledge : and therefore we 
can no more be said to speak against human wisdom 
because we deny the necessity of it in order to the 
attainment of that which is divine, than we could be 
said to decry divine wisdom, if we should deny that 
to be necessary in the investigation of human sciences. 
Nor have we intimated that human wisdom is of little 
value for the elucidating of the Scriptures ; for most 
assuredly it is of exceeding great value in this view, 
especially when used in conjunction with, and in 
subserviency to, divine wisdom. And lest any one 
should conceive, that deductions unfavourable to the 
pursuit of literature should appear to be authorized 
by this discourse, we declare unequivocally, that it is 
the duty, the indispensable duty, of all students, what 
ever be the sphere in which they are afterwards to 
move, to cultivate human wisdom, and with all dili 
gence to prosecute the work assigned them, " not 
only for wrath, but also for conscience sake." We 
do not hesitate to say, that they would be culpable in 
the highest degree, if they should make religion a 
pretext for neglecting their Academical studies. We 
would solemnly exhort them all to remember, that, 
as in our families, so also in God s family, every ser 
vant best executes his Master s will, when he is ?7iost 
attentive to the duties of his place and station. 



1949.] THE CHRISTIAN S PRIVILEGES. 133 

Having thus endeavoured in few words to obviate 
such objections as were likely to arise, what remains, 
but that we entreat those who think themselves wise, 
to become fools in their own sight ; and those who 
feel that they " lack wisdom, to ask it of God, who 
giveth to all men liberally, and without upbraiding 11 ." 

P Jam. i. 5. 



MDCCCCXLIX. 

THE CHRISTIAN S PRIVILEGES. 

1 Cor. iii. 21 23. Let no man glory in men. For all things 
are yours ; whether Paul, or ^polios, or Cephas, or the 
world, or life, or death, or things present, or things to come ; 
all are yours ; and ye are Christ s ; and Christ is God s. 

IT is scarcely to be expected, considering the 
weakness and depravity of our fallen nature, that 
the Church in any place should be free from dissen 
sions and disputes. If every man who embraced the 
Gospel were from thenceforth altogether under its 
influence, nothing but love and harmony would pre 
vail. But, not to mention the insincerity of some, 
who, like Simon Magus, profess the truth without 
experiencing any of its sanctifying influence, the 
hearts of men are not changed all at once, but by 
a gradual and progressive advancement in the divine 
life. Hence corruption will be at work, as well as 
grace ; and, whilst the Spirit lusts against the flesh, 
the flesh will lust against the Spirit, and in some 
cases prevail against it, to the disturbing and defiling 
of the Church. So it was even in the apostolic age ; 
and even where Paul himself preached. A party-spirit 
early prevailed in the Church of Corinth ; different 
parties arraying themselves under different heads; 
some saying, that they were of Paul, others of Apollos, 
others of Cephas, and others of Christ 3 . To repress 
these contentions, the Apostle remonstrated with the 
people on the impropriety of their conduct : and, 
i Cor. i. 12. 



131- 1 CORINTHIANS, III. i2l 23. [1949. 

having exposed the evil of such a spirit, he now, in 
conclusion, shews, that to " glory in men" is highly 
criminal ; because of, 
I. Our interest in God 

All that God has, belongs to us, if we believe in 
Christ : 

1. His servants are ours 

[They are ours, with all their talents, and with all their 
labours : the most eminent among them is but " a steward of 
the mysteries of God," appointed by God to dispense them 
to his people; "an earthen vessel, in which treasures" are 
deposited by him for their use. They are Christ s servants; 
and they are ours for his sake b . Paul, and Apollos, and 
Cephas were not endowed with their respective powers for 
their own sake, but for the sake of the Church and of the 
world ; as we are expressly told : When " Christ ascended 
up on high, he gave some, Apostles; and some, Prophets; 
and some, Evangelists ; and some, pastors and teachers ; for 
the perfecting of the saints, for the work of the ministry, for 
the edifying of the body of Christ :" so that all to whom they 
are sent, may consider them as among their treasures, the gifts 
of God to them for the benefit of their souls.] 

2. His creatures are ours 

[The whole " world," and all that it contains, is ours, 
if we believe in Christ. The sun is ours to light us by clay, 
and the moon and stars by night. The rain is ours, and the 
produce of universal nature, as far as is for our good. As to 
the actual possession of it, we may have but little ; but as to 
the sanctified enjoyment, we have all. St. Paul speaks of 
himself as often oppressed with want and nakedness : yet, not 
withstanding in appearance he had nothing, in reality he 
"possessed all things 1 ." Little as a worldly mind can enter 
into the idea, it is a fact, that the poor godly man has a richer 
enjoyment of his pittance, than the most opulent of ungodly 
men have of all their sumptuous feasts and large estates. To 
live by faith is a sublimer happiness than to live by sense ; 
because in the cup of one who so lives, there is an ingredient 
which the other never tasted, and never can taste : " God 
himself is the portion of his inheritance, and of his cup 6 :" 
whether he have little or much, he enjoys God in it; and 
therefore he has the best possible use of all sublunary good.] 

3. His dispensations are ours 

b 2 Cor. iv. 5. < Eph. iv. 11, 12. 

d 2 Cor. vi. 10. c Ps. xvi. 5. 



1949.] THE CHRISTIAN S PRIVILEGES. 135 

[" Life," with all its comforts, belongs to the believer ; 
nor can it ever be taken from him till his appointed time be 
come. " Death " also is among the number of his possessions. 
Terrible as it is to the unbeliever, it ceases to be so when 
once we give ourselves up unfeignedly to Christ as his peculiar 
people : from that moment its sting is drawn : and every man 
who can say with truth, " To me to live is Christ," may with 
the fullest assurance add, " To me to die is gain f ." The pains 
and sorrows which usually precede death are only so many 
means of purifying the soul, and of preparing it for its appear 
ance before God : and the final stroke is no other than the 
opening of the gates of Paradise for the soul s admission to 
the full possession of its inheritance. If the stroke be more 
sudden and violent, it may be regarded as the fiery chariot 
which bore Elijah to the realms of bliss : or, if it be more 
mild and gradual, it may be viewed as the waggons which 
Joseph sent to bring his aged father to a participation of all 
his glory in the land of Egypt. However it may come, it is 
to the true Christian a termination of all his sorrows, and a 
consummation of all his joys. "Things present" too, of what 
ever kind they be, are precisely such as the believer, if he did 
but see as God seeth, would choose for himself: and " things 
to come," however involved in impenetrable darkness at 
the present, are all ordered for his eternal good. To him 
they are uncertain : but Infinite Wisdom has ordained them 
all : and though there may be insulated occurrences which in 
themselves may be evil, they shall all, when taken together, 
" work for good," to those who love God g . Yea, for the 
believer is prepared the future judgment ; and for him are 
reserved all the glories of the eternal world. And, that we 
may not doubt the truth of these assertions, the affirmation is 
renewed at the close of this catalogue, "All are yours."] 

Before we point out the particular bearing of this 
part of our text, we will notice the latter part, wherein 
is stated, 

II. God s interest in us 

Here it will be necessary to mark distinctly the 
drift of the Aposle s argument. He is shewing, that 
we ought " not to glory in men," that is, not to indulge 
such partiality for some as would lead us to undervalue 
others. To evince this, he observes, that " all things 
are ours ;" and that it is absurd to be so over-valuing 
a minute and comparatively insignificant part of our 

f Phil. i. 21. t Rom. viii. 28. 



136 1 CORINTHIANS, III. 2123. [1949. 

possessions, when we ought rather to be rejoicing in 
the whole: and that it is moreover highly criminal to 
be arranging ourselves under the standard of some 
favourite preacher, when we should be wholly and 
entirely given up to God as his exclusive property. 

The former of these points we have already con 
sidered : the latter now calls for our attention. 

We are not to give up ourselves to any man what 
ever, as though we had an exclusive property in him, 
or he in us : for, 

1. We are Christ s 

[In speaking upon this, we shall not enter into it at large, 
but shall confine ourselves to the precise view in which we 
conceive it to have been spoken by the Apostle. 

We are Christ s, and not mans. The minister, who may 
be the honoured instrument of bringing us to Christ, has no 
property in us : he is only the servant whom Christ has sent 
to bring his bride to him. Christ is the Bridegroom ; the 
preacher is only the person who " presents the Bride as a 
chaste virgin to Him h :" and this is the precise view in which 
every convert ought to regard the person to whom the honour 
of bringing him to Christ is delegated. The bride may feel 
obligations to the friend who conveys her to the bridegroom ; 
but she does not once think of shewing to him any such par 
tiality as would interfere with the sacred and inalienable rights 
of her husband. Thus it should be with all who are converted 
through the instrumentality of men : they should regard those 
men as mere instruments, or, as St. Paul expresses it, " as 
ministers by whom they have believed," and by whom they 
have received the gifts which the Lord himself, their heavenly 
Bridegroom, sent to them . 

Let this then be borne in mind: " Ye are Christ s," wholly, 
and altogether Christ s. He formed you originally : he re 
deemed you with his own most precious blood : he called you 
by his grace : all that you are, and all that you have, is his. 
You must therefore consider yourselves as his : his exclusive 
property, in all the powers of your body, and in all the faculties 
of your soul. Yea, so entirely must your affections be set on 
him, as to make all creatures dwindle into insignificance before 
him, eclipsed as stars before the meridian sun.] 

2. "Christ is God s "- 

[Our affections are not to be so set even on Christ himself, 
as to forget that he, as our Mediator, is only God s servant, 



1949.] THE CHRISTIAN S PRIVILEGES. 137 

sent to bring us to God the Father, and to deliver us up to 
him when the whole work entrusted to him shall be complete. 
The Lord Jesus Christ is to be considered in a three-fold view; 
as God, as man, and as the Mediator between God and man. 
As God, he is equal with the Father : as man, and as Mediator, 
he is inferior to the Father ; as St. Paul has said ; " I would 
have you know, that the head of every man is Christ ; and 
the head of the woman is the man : and the head of Christ is 
God k ." He is the Father s servant, to redeem both Jews and 
Gentiles by his own obedience unto death 1 - In all that 

he spoke, and in all that he did, he acted agreeably to the 
commission which he had received from the Father: and all 
that he suffered was " according to the determinate counsel 
and foreknowledge of God the Father." Whilst this glorious 
work is going forward, we must look to Christ, in whom all 
fulness is treasured up for the use of his Church, and " in 
whom all fulness of the Godhead dwelleth bodily :" but in the 
last day, when all the elect shall have been gathered in, and 
every enemy shall have been put under the feet of our victorious 
Lord, the whole body, w^ith Christ himself at their head, shall 
be subject unto God the Father, being delivered up to him as 
the supreme Head of this glorious kingdom, that " God may 
be all in all m ." As a mediatorial kingdom, it has been received 
from God the Father ; and when, as a mediatorial kingdom, 
there shall be no longer any need of the Mediator s office, it 
shall be given up into the hands of Him from whose counsels it 
proceeded, and by whose power it was completed. 

Seeing then that we, and all the whole Church, are God s ex 
clusive property, we must, from fidelity to him, guard against 
the smallest disposition to alienate from him any portion of that 
honour and authority which are due to him alone.] 

We will IMPROVE the subject, 

1. In its negative and more appropriate view 

[We must " not glory in men." It matters little whether 
Paul, or Apollos, or Cephas, be the object of our preference ; 
the attachment which leads us to set up one above another is 
altogether carnal. Four times in as many verses is this conduct 
characterized as carnal". Happy would it be for the Church 
of God, if this disposition were viewed in its proper light ! for 
there is scarcely a place where more than one minister officiates, 
but this hateful temper springs up to disturb the union and 
harmony of the Church. Moreover, as this temper is carnal 
in itself, so is it injurious to the welfare, as well of those who 
indulge it, as of all who are affected by it. Wherever it exists, 
it deprives the person of all the benefit which he might receive 

k 1 Cor. xi. 3. Isai. xlii. 1, 6. and xlix. 13, 6. 

m 1 Cor. xv. 24, 2S. n ver. 1 4. 



138 1 CORINTHIANS, III. 2123. [1949. 

from those whom he so ungratefully undervalues: he contri 
butes to excite divisions in the Church of God; and, as far as 
in him lies, weakens the hands of those ministers, on whom, 
in comparison of his favourite, he pours contempt. Brethren, 
let the arguments of the Apostle have their proper weight. 
The object of your idolatrous regard is given, not to you only, 
but to the whole Church of God, for whose benefit he is sent 
forth : and whilst he is sent for others, others also are sent for 
you : and you are ungrateful to God in so limiting your regards, 
as not to give a due proportion of them to all who seek your 
welfare. Besides, you are not to view them, so much as God 
in them : for of themselves they are nothing : whoever plants 
or waters, it is God alone that gives the increase . To God 
then supremely, and to God exclusively, are your affections 
due : and, if you will set them on any creature, you will 
" provoke him to jealousy," and cause him to take away from 
you, as " Nehushtan," (a piece of brass,} the instrument which 
he had raised up for the salvation of your souls p .] 

2. In its positive and more general view 

[You should glory in God with your whole hearts. Think 
what reason you have to glory in him : what unspeakable 
benefits you have received at his hands, and what obligations 
you have to surrender up yourselves wholly unto him ! Who, 
besides the believer, can take to himself the declarations of our 
text? Of whom, besides him, can it be said, " All things are 
yours?" Survey the catalogue, believer, and think whether 
there be any thing in the whole universe that you can add to 
it? Should not you then be contented? Should not you be 
thankful ? or rather, should there be any bounds to your joy 
and gratitude ? I ask not whether you be in health or sick 
ness, in wealth or poverty, in joy or sorrow : the state you are 
in is that which Infinite Wisdom has ordained for your greatest 
good ; and there awaits you, at your departure hence, the im 
mediate and everlasting fruition of God himself. O be joyful 
in the Lord, all ye people, and make the voice of his praise to 
be heard day and night ! And, as God is wholly yours, so be 
ye wholly his, in body and in soul, in time and in eternity. 

We cannot however conclude without entreating all to see 
that these blessings do indeed belong to them. It is to the be 
liever, and to him alone, that they do belong: and we earnestly 
invite all, first, to believe in Christ as their only Saviour, and, 
then, to make it evident by their works that they have indeed 
believed; for, if our character be not clear, we can have but 
little comfort in the promises to which the saints alone are 
entuled, and of which they alone will ever receive the final 
accomplishment - ] 

ver. (i, 7. i 2 Kings xviii. -i. 



1950.] BELIEVERS ARE CHRIST S PROPERTY. 139 



MDCCCCL. 

BELIEVERS ARE CHRIST S PROPERTY. 

1 Cor. iii. 23. Ye are Christ s. 

TRUE Christians, however poor in this world, are 
indeed the richest people in the universe. There is 
not any thing of which they have not the best use and 
enjoyment. All things temporal, spiritual, and eter 
nal, belong to them : yet they are not so rich in the 
property they possess, as they are in being themselves 
the property of another. The Apostle is enumerating 
in a climax the privileges of Christians ; and having 
said that all things are theirs, he adds, as a more 
exalted privilege, that they are Christ s. To elucidate 
this truth, we shall consider, 

I. Whose we were 

The whole creation properly belongs to God ; but 
mankind have alienated themselves from him : nor, 
whatever difference may have been made between us 
and others by the grace of God, is there any difference 
between us by nature. As long as we continue unre- 
generate we belong, 

1. To ourselves 

[The natural man disclaims God s authority over him, and 
thinks himself at liberty to live to himself. This was once 
the state even of the Apostles themselves 8 : nor is there one 
amongst us who was not once a rebel like unto them. Our 
understanding, will and affections, we used as altogether our 
own. The members of our bodies too we employed wholly in 
our own service: even in our religious actions we regarded 
self rather than God b . With respect to all our talents of time, 
money, influence, &c. we said, " They are our own, who is 
Lord over us c ?"] 

2. To the world 

[The world has an entire ascendency over us by nature. 
We adopt its maxims, follow its fashions, and obey its dictates: 
the pleasures, riches, and honours of it are the idols which we 
worship. What more can be wanting to constitute us its 

a Tit. iii. 3. b Zech. vii. 6. r Ps. xii. 4. 



140 1 CORINTHIANS, III. 23. [1950. 

vassals d ? Our Lord himself declares, that all such persons are, 
not merely the friends, but the property, of the world 6 .] 

3. To Satan 

[Satan rules in all the children of disobedience f ; he leads 
them captive at his will g . Hence he is called the god of this 
world h : and who amongst us has not fulfilled his will? This 
then manifests us to have been his children 1 ; and, if we be not 
converted by divine grace, it may still be said to us, as it was to 
the Jews of old, " Ye are of your father, the devil V] 

By conversion, however, we are brought back to 
our rightful Owner, 
II. Whose we are- 
Christ is the heir and sovereign Lord of all things. 
Both men and devils are subject to his controul ; but 
believers are his in a more peculiar manner. They 
are his people 1 , his bride, his very members" 

1. By donation from the Father 

[The Father, from eternity, chose a people for himself . 
These he gave to Christ to be redeemed by him p ; and secured 
them to him by an everlasting covenant* 1 . To his eternal pur 
pose we must trace the distinction made between them and 
others 1 , and ascribe all our salvation to him alone 8 .] 

2. By his own purchase 

[Though salvation is freely given to us, it was purchased 
for us at a most invaluable price. Christ gave his own life a 
ransom for us : the price he paid was no less than his own 
blood 1 . This is the great subject of praise in heaven 11 : nor 
should it ever be forgotten by us on earth.] 

3. By the drawings of the Holy Spirit 

[No man, of himself, would go to Christ for salvation : all 
who are his, are drawn to him by the Spirit x . It is the Spirit 
who quickens and renews our souls: to him alone must we 
ascribe the power and the glory y .] 

4. By their own voluntary surrender 

d Rom. vi. 16. John xv. 19. f Eph. ii. 2. 

8 2 Tim. ii. 26. 2 Cor. iv. 4. 1 John iii. 8, 10. 

k John viii. 44. Tit. ii. 14. ra Rev. xxi. 9. 

n Eph. v. 30. o Eph. i. 4. P John xvii. 6. 

<> Ps. Ixxxix. 34 36. 2 Tim. i. 9. 

B 1 Cor. xv. 10. 1 Pet. l. 19. u Rev. v. 9. 

* John vi. 44. y Zech. iv. 6. 



1950. J BELIEVERS ARE CHRIST S PROPERTY. 141 

[All Christ s people are made willing to be his*: they 
willingly renew their baptismal covenant, and give themselves 
up to him at his holy table. This they consider as their rea 
sonable service 3 : yea, they rejoice in it as their highest privi 
lege. This is the peculiar character of all true Christians b .] 

LEARN hence, 

1. What an exalted character the Christian is 

[He is Christ s, he is Christ s property, and " purchased 
possession." He is so united to Christ, as to be even " a 
member of his body :" yea, he is so entirely one with Christ 
as to be " one spirit with him d ." Amazing! one would be 
almost ready to account this blasphemy. But it is altogether 
the very truth of God. Compare him, in this view, with what 
he was : how marvellously changed ! There are changes in 
the natural world, which are truly wonderful; from an acorn to 
an oak ; from a chrysalis, immured in its cell, to a butterfly, 
with all its gaudy plumage : but the Christian far surpasses 
them : for they had in their very nature the elements of what 
they afterwards display: whereas the Christian had the very 
reverse ; a carnal and earthly nature, which is changed into 
one that is heavenly and divine. Methinks, scarcely would 
Beelzebub himself, if restored to his former state, be a greater 
monument of grace than he. Brethren, I charge you to keep 
this in mind. And, if any imagine that such a reflection will 
generate pride, tell them, that what you was is all that you can 
call yours; and that what you are, is the gift of sovereign grace, 
to the praise and glory of God alone.] 

2. What inestimable privileges he possesses 

[Is he Christ s? Then Christ acknowledges him as his, and 
fixes his eye upon him for good, and orders every thing for his 
eternal welfare. Yes, the Lord Jesus " keeps him even as the 
apple of his eye," and will suffer neither men nor devils " to 
pluck him out of his hand." To the Christian the Saviour 
looks as to the brightest jewel in his crown, and as a trophy, 
in whom he will to all eternity be glorified. It was in reference 
to him that the Saviour, in his last, his intercessory, prayer, 
said, " Father, I will that they whom thou hast given me, be 
with me where I am, that they may behold my glory which 
thou hast given me 6 :" and never will he cease to watch over 
every one of them, till that prayer is answered, and they are 
enthroned with him in glory, at the right hand of God.] 

3. How plain and obvious is his duty 

z Ps. ex. 3. a Rom. xii. 1 h Jer. 1. 5. 

c Eph. v. 30. d 1 Cor. vi. 17. e John xvii. 24. 



142 1 CORINTHIANS, IV. 1,2. [1951. 

[Are you Christ s? Then for him you must live; and 
every faculty you possess, whether of soul or body, must be 
improved for him. Your whole life must be a comment on 
those words of the Psalmist, " Depart from me, ye wicked; I 
will keep the commandments of my God." Having obtained 
this stupendous, this inconceivably exalted honour, you must 
" walk worthy of your high calling ;" or, rather I should say, 
of Him who hath called you, yea, " worthy of the Lord him 
self unto all pleasing." There should be no bounds to your 
desire after holiness, no limit to your efforts. You should 
desire to be " pure as Christ himself is pure," and " holy as 
your Father which is in heaven is holy." This is what the 
Lord Jesus expects at your hands , and what your relation to 
him imperatively demands. Seeing that " you are not your 
own, but bought with a price, it is your bounden duty to 
glorify him with your body and your spirit which are his g ."] 

f Tit. ii. 14. e 1 Cor. vi. 20. 



MDCCCCLI. 

MINISTERS, THE LORD S STEWARDS. 

1 Cor. iv. 1. 2. Let a man so account of us, as of the ministers 
of Christ, and stewards of the mysteries of God. Moreover 
it is required in stewards, that a man be found faithful. 

THE apostolic Churches were not so blameless as 
we are apt to imagine. Many evils obtained among 
them ; and not in a few insulated individuals only, 
but in the great mass of the people. The Church at 
Corinth was peculiarly faulty : many and great evils 
obtained among them : dissension and division in 
particular, were fomented among them : and the very 
diversity of gifts which were exercised among them, 
instead of being an occasion of more exalted piety, 
was made a source of discord. The people had their 
favourite preachers, under whom they ranged them 
selves as partisans and followers ; one being of Paul, 
another of Apollos, another of Cephas ; and another 
of Christ, as having heard and enjoyed his personal 
ministrations. To allay this spirit, St. Paul teaches 
them what account to make of all their teachers, and 
what to look for at their hands : not flattery, as heads 



1951.] MINISTERS, THE LORD*S STEWARDS. 143 

of parties ; but fidelity, as stewards of their great 
Lord and Master. 

Let us here see, 

I. In what light people are to view their ministers- 
Ministers come not in their own name, but as or 
dained of God for the benefit of the Church. They 
are to be viewed, 

1. As ministers of Christ 

[They are sent by Christ. They come not of themselves, 
but as commissioned by him. It is his message which they 
bring ; his will that they perform. By them it is that he 
speaks to men. As earthly kings are represented by their 
ambassadors, and speak by them in foreign courts, so the Lord 
Jesus Christ himself speaks by his ministers : they stand in 
his stead : they speak in his name : their word is not their 
own, but his ; and must be received, " not as the word of men, 
but, as it is in truth, the word of God."] 

2. As stewards of the mysteries of God 

[They are not merely servants or ministers, but servants 
of a peculiar class. The whole Church is one great family ; 
and they are appointed as " stewards," to " give to every one 
his portion in due season." To them " the mysteries of God" 
are more especially committed, that they may dispense them 
to all, according to their respective necessities ; giving " milk 
to babes, and strong meat to those who are of full age." The 
whole of God s revelation is full of mysteries, which, in due 
season, they are to unfold: but that which they are chiefly to 
make known, is the stupendous mystery of redemption. They 
are to shew, as occasion may require, the need there was of 
redemption ; the means by which it is wrought, even by the 
incarnation and death of God s only dear Son ; and the way 
in which it is applied to men, by the mighty operation of the 

Spirit of God upon the soul It is not necessary that 

they should be always insisting on one particular topic: the 
subject comprehends an immense range ; and every part of it 
must be brought forward in its turn : but the one great mystery 
must be always kept in view ; and the dispensing of it must 
ever be considered as the appropriate office of the ministers of 
Christ - -] 

This being their true character and designation, it 
will easily appear, 

II. In what way ministers are to conduct themselves 

towards their people 



144 1 CORINTHIANS, IV. 1,2. [1951. 

A steward in an household must be faithful to his 
charge : and so must a minister be in the Church of 
God : he must be faithful, 

1. To his Master- 

[He is to receive instructions daily from his Master, and 
to carry them into effect to the utmost of his power. He 
must never be doing his own will, or following his own way : 
he must " in no respect seek his own things, but invariably 
the things of Jesus Christ." He must so act, as if the eye of 
his Master were immediately upon him ; and so that he may 
be able to give a good account of his stewardship, when 
soever he shall be called into his Master s presence 
He must never be swayed by any thing but his Master s will : 
there must be no vacillation in his conduct, as arising from 
carnal hopes or fears ; nor any negligence, as arising from 
sloth. What his Master has appointed, he must do : and 
" whatever his hand findeth to do, he must do it with all his 
might."] 

2. To his fellow-servants 

[He must make a due inquiry into their state and circum 
stances, in order that he may know what to apportion to each, 
in a way either of work or sustenance. Having his eye on all, 
he must deal out to them severally that measure of approba 
tion or displeasure, which may be a sure criterion and earnest 
of the award which will be assigned them at the coming of 
their Lord. He is never to aim at " pleasing them, except 
for their good to edification :" I say, he must speak and act, 
at all times, " not as pleasing men, but God, that trieth the 
hearts." He must indeed "speak the truth in love;" but 
the truth he must speak at all times, " commending himself to 
every man s conscience in the sight of God." He must "never 
prophesy smooth things ;" but " reprove, rebuke, exhort, with 
all long-suffering and doctrine;" " doing nothing by partiality, 
and never preferring one before another." The express com 
mand of God to him is, " He that hath my word, let him speak 
my word faithfully. What is the chaff to the wheat 3 ?" The 
word which he is entrusted to dispense must be in his mouth 
" as a fire, and as a hammer that breaketh the rock in pieces V 
He must consider his own soul as at stake : and must so " de 
clare the whole counsel of God, as to be pure from the blood 
of all men," and, at all events, to " deliver his own soul ;" that, 
if any have perished under his ministry, he may himself at least 
be approved of his God.] 

a Jer. xxiii. 28, h Jcr. xxiii. 29. 



1952.] PAUL S INDIFFERENCE TO MEN S JUDGMENT. 145 
ADDRESS 

1. Be thankful for the privileges which you enjoy 
[You have, I hope I may say, a faithful ministry. But 

you need to be cautioned against the error which obtained in 
the Corinthian Church. You know, that wherever there are 
more ministers than one, there is apt to arise an undue par 
tiality for one above another : and this sometimes verges on 
an idolatrous attachment on the one part, and a contemptuous 
indifference on the other. But the Apostle tells us, that this 
is a very reprehensible carnality. For, granting that you 
find one more profitable to your soul than another, " what is 
any man, but a minister by whom you believed, even as the 
Lord gave to every man ?" Look through men to God. All 
of them are " earthen vessels, and the treasure they dispense is 
God s :" if you look to man, God will withhold his blessing 
from you : but if you look simply to him, he will, by one as 
well as by another of his faithful servants, comfort and enrich 
your souls.] 

2. Be faithful, on your part, in making a due 
improvement of them 

[If faithfulness be required on our part, so is it also on 
yours. You must come to the ordinances with a real dis 
position and desire to " hear what the Lord God will say 
concerning you." You must have your minds open to convic 
tion, and " receive with meekness every word you hear, that it 
may be an engrafted word, effectual to save your souls." You 
must not be offended with the faithfulness of your minister ; 
but consider Almighty God himself as speaking to you by him. 
Then may you expect from God those blessings which your 
souls need, and a happy meeting with your ministers in the 
realms of bliss.] 

MDCCCCLII. 

PAUL S INDIFFERENCE TO MEN S JUDGMENT. 

1 Cor. iv. 3 5. With me it is a very small thing that I should 
be judged of you, or of mans judgment : yea, I judge not 
mine own self. For I know nothing by myself ; yet am I not 
hereby justified : but he thatjudgeth me is the Lord. There 
fore judge nothing before the time, until the Lord come, ivho 
both will bring to light the hidden things of darkness, and will 
make manifest the counsels of the hearts : and then shall 
every man have praise of God. 

THE ministers of Christ are generally either un 
duly exalted, or undeservedly depreciated, by those 

VOL. XVI. L 



JIG 1 CORINTHIANS, IV. 35. [1952. 

around them ; but they should discharge their duties 
with fidelity, without any regard to the opinions of men, 
and approve themselves to Him who will judge them 
righteously in the last day 

I. The tribunal to which Paul referred his character- 
He was not concerned about mans judgment 

[By some he was looked up to as the head of a party 3 ; 
by others be was deemed unworthy to live b ; but he knew that 
men s judgment would continue only for a day c : he was 
therefore alike indifferent to their censure or applause.] 

He could not wholly depend even upon his own 
judgment 

[He did not know that he lived in any allowed sin ; yet 
be was aware that, through the deceitfulness of sin and of his 
own heart, be might be led to form too favourable an estimate 
of his own state : he knew that God might discern much 
iniquity where we see none d ; he therefore could not ven 
ture too confidently to trust even to the testimony of his own 
conscience.] 

He committed himself rather to the unerring judg 
ment of God 

[He did not indeed hope for an acquittal on the ground 
of innocence, or expect a reward as due to him on the footing 
of strict justice; but he relied on God s equity as tempered 
with mercy, and willingly left himself to the righteous dis 
posal of his Judge.] 

II. The tribunal to which we must also refer ours 

God has appointed a day wherein to judge the 
world 

[He has constituted the Lord Jesus the Judge of quick 
and dead. And in due season he will summon the whole 
universe to his tribunal. Then will he bring into judgment, 
not the actions only, but the inmost thoughts and desires, of the 
whole world. Men judge of actions only, and of those actions 
principally which have respect to the welfare of the community 
in which they live. They care little about the state of men s 
souls before God. But God notices the inmost recesses of 
our hearts. " He will bring to light the hidden things of 
darkness, (of which men can take no cognizance ;) and will 

a 1 Cor. iii. 4. b ver. 13. 

c This is intimated in the original. d Luke ix. 55. 



1952. J PAUL S INDIFFERENCE TO MEN S JUDGMENT. 117 

make manifest the counsels of men s hearts," and make the 
very designs and purposes of men the ground of his dealings 
with them to all eternity. He will notice what we have been 
os creatures what as sinners - what as re 
deemed sinners The very habit of our minds under 

all these characters will be brought before him ; and, according 
as that has been conformed, or contrary, to his revealed word, 
will be his sentence of condemnation or approval in that day.] 

To that period therefore we must all look, and for 
it we must all prepare 

[As by the written word we must all be judged, we 
should study it with all diligence, in order that we both know 
and execute God s holy will. As for the world s standard of 
religion, we must not regard it : nor must we regard the appro 
bation or censure which it assigns to men in accordance with 
its own erroneous views. But to God s judgment we must 
look forward with the deepest solicitude, labouring if by any 
means we may approve ourselves to him, and " have praise of 
him." To what purpose will it be to have monumental in 
scriptions in our favour, when God has sealed our condemna 
tion, and loaded us with his merited displeasure ? Or what 
effect will the censures of men produce on our minds, when 
God has passed a sentence of approbation upon us, and seated 
us with himself on thrones of glory ? Methinks that laudatory 
word, " Well done, good and faithful servant, enter thou into 
the joy of thy Lord," will richly repay all the obloquy that 
man can cast upon us, and all the pain that he could ever 
inflict. 

Then live, my brethren, in expectation of that day, and in 
continual preparation for it. Mind not what man approves or 
disapproves, in comparison of what God commands : and be as 
attentive to the motions and desires of your hearts as to your 
outward acts. " If you seek to please man, you cannot be the 
servants of Jesus Christ." You must therefore " not please 
men, but God who trieth our hearts." And let me entreat you 
not to defer this surrender of yourselves to God. Think what 
is now the mind of thousands, who, having " sought the praise 
of man rather than the honour that cometh of God," are now 
reaping the bitter fruits of their folly : and whatever the whole 
world may either say or do, (for you must " expect to be per 
secuted by them if you will live godly in Christ Jesus,") " be 
steadfast, immoveable, and always abounding in the work of 
the Lord, assured that at last your labour shall not be in vain 
in the Lord. )f ] 



148 1 CORINTHIANS, IV. 7. [1958. 

MDCCCCLIII. 

GOD TO BE ACKNOWLEDGED IN EVERY THING. 

1 Cor. iv. 7. Who maketh thee to differ from another? and 
what haul thou that thou didst not receive ? now if thou didst 
receive it, why dost thou glory, as if thou hadst not received it? 

IF there are advantages derived from education, 
there are also disadvantages not unfrequently at 
tached to it ; inasmuch as habit forms, as it were, a 
second nature ; and often both indisposes us to see 
what is good, and disqualifies us to a great extent 
for the prosecution of it. The Corinthian Christians, 
whilst in their unconverted state, had been habituated 
to much evil, both intellectual and moral. From the 
wealth that abounded in their city, and the vicious 
courses that were there pursued, and particularly 
from the idolatrous regard shewn there to the leaders 
of different sects, they were but ill-disposed towards 
the humbling doctrines of the Gospel, and but ill- 
fitted for the self-denying habits to which it called 
them. We wonder not, therefore, that they brought 
on themselves heavier censures than any other of the 
apostolic Churches : for, in truth, all things con 
sidered, their piety seems to have been, in many 
respects, very low and questionable. The particular 
fault blamed in the passage before us was, their 
contentious disposition to exalt one teacher above 
another, and their readiness to range themselves 
under different heads or parties in the Church. The 
Apostle reproved their conduct with the utmost deli 
cacy ; transferring to himself and his friend A polios 
the evils of which he complained; lest, by mentioning 
the names of others, he should provoke their hostility, 
and defeat his own ends. 

His reproof may be fitly applied, 
I. To those who glory in others 

[Amongst the Corinthian converts, some preferred one 
preacher, and some another : and, not content with exalting 
each Ins own favourite, they poured contempt upon those who 
were of a different sentiment, and thus produced sad divisions 



1953.] GOD TO BE ACKNOWLEDGED IN EVERY THING. 149 

in the Church. The same fault obtains more or less in the 
Church, wherever the Gospel is preached: and men justify 
their partiality upon the ground of their favourite s superior 
endowments, or on the ground of the benefits derived from 
him. But this supposes that the object of their attachment has 
something of his own, which may serve as a ground of boasting. 
But " what has any man, which he has not received" as a 
free gift from God? Supposing him to be possessed of gifts, 
have they not been conferred upon him by " God ; who dis 
penses to men according to his own sovereign will" and plea 
sure ; and, whatever the particular operations be, himself 
" worketh all in all a ?" Or, supposing him to be made pre 
eminently useful in converting souls to God, is it by any power 
of his own that he has thus prevailed ? Can any man open 
the eyes of the blind, or unstop the ears of the deaf, or deter 
mine whom he will convert to Christ ? Paul himself could not 
effect these things. Had the conversion of souls been left to 
his disposal, he would have conferred that benefit on all : 
whereas, in every place, the great majority rejected his word, 
and were enraged by it almost to madness. To glory then in 
any persons, as though they possessed these talents or powers 
independently of God, is as absurd as it would be to glory in 
a sword which had effected the slaughter of many enemies. 
Every one sees that it is not the sword which has effected any 
thing: all that it has effected was done by the hand that 
wielded it : and the person so using it might, if it had pleased 
him, have taken any other sword as well as that. This is what 
God himself said, in answer to the vauntings of Sennacherib : 
" Shall the axe boast itself against him that heweth therewith? 
or shall the saw magnify itself against him that shaketh it b ? " 
True it was, that the Assyrian monarch had subdued many 
kingdoms : but he erred in supposing that it had been done 
by his own power. It was God who had made use of him, for 
the accomplishing of his own purposes ; and it was not in the 
power of the proud boaster to go an hair s breadth beyond the 
commission he had received. So, whatever a man has, he has 
it from " God, who is the Giver of every good and perfect 
gift c ;" and whatever he does, it is not he that does it, but God, 
who does it by him : and to God alone must be given the 
glory, which, through our ignorance and folly, we are but too 
apt to ascribe to man.] 

But the text may also be very fitly applied, 
II. To those who glory in themselves 

[If we have any particular endowments, whether of body 
or mind, we are apt to arrogate something to ourselves, as if 

8 1 Cor. xii. 6, 11. b Tsai. x. 15. f Jam. i. 17. 



150 1 CORINTHIANS, IV. 7. [1953. 

we had ourselves been the authors of our own excellencies. 
But such a conceit is most offensive to Almighty God. For 
" who is it that has distinguished us, or made us to differ from 
others?" Suppose we have the highest attainments ; for which 
of them are we not indebted to our God ? We will suppose 
that we have light in our understandings : was it not " the 
Spirit of God who opened our eyes d ," and " guided us into 
his truth?" Suppose that we possess decision in our wills: 
is it not God who " has made us willing in the day of his 
power ?" Suppose we are blessed with success in our endea 
vours : is it not " God who has ordained it for us, and wrought 
all our works in us 1 ?" How, then, can we take to ourselves 
the glory, which so evidently belongs to God alone ? When a 
fawning multitude applauded Herod as speaking like a God, 
he accepted the compliment ; and, by laying the flattering 
unction to his soul, provoked God to give him up to worms, 
which from that moment began to prey upon his vitals 8 . And 
we also shall incense our God against us to our destruction, if 
we take honour to ourselves of aught that we possess, and 
withhold from God the honour due unto his name. Let this, 
then, be an acknowledged principle within us, that, whatever 
eminence we possess above our brethren, " by the grace of 
God we are what we are ;" and to Him must be given the 
absolute and undivided praise.] 

In CONCLUSION, 

1. I will reply to an objector 

[A person may ask, in reference to our first view of this 
subject, Am I to entertain no preference for a man who has 
been the means of awakening, sanctifying, and saving my soul? 
Does not St. Paul say, in this very chapter, " Though ye have 
ten thousand instructors, yet have ye not many fathers : for in 
Christ Jesus I have begotten you, through the Gospel. Where 
fore I beseech you, be ye followers of me h ?" I answer, We may 
have a peculiar love to those to whom we are so pre-eminently 
indebted: but we must never so exalt one, as to despise 
another ; and never so love any man, as to forget, for a mo 
ment, that he is only an instrument in God s hands, or that 
the glory of all is due to God alone. 

Again, it may be asked, Have I not used means which 
others have neglected ; and obtained, in the use of means, that 
which lias been withheld from others on account of their 
neglect? To this I readily reply, Your statement is true and 
just: but your inference from it is altogether erroneous. You 
have not, as you imagine, any ground for self-preference or 

d Eph. i. 17, 18. < 1> S . cx . 3. f Isaj. xxv i. 12. 

Acts xii. 21 2;;. vcr. 15, 10. 



1954.] PAUL S MEEKNESS. 151 

self-complacency on this account: for it was " God alone who 
gave you both to will and to do, of his good pleasure ." To 
draw the exact line between Divine agency and the freedom 
of the will, is difficult, or perhaps impossible, to such an igno 
rant creature as man : but so far as is necessary for practical 
purposes, it is easy. Suppose we say, that whatever comes 
within the range of your physical powers you may do : but to 
do it in a spiritual manner, and for spiritual ends, is beyond 
your reach : God alone can enable you to do that : you are 
indeed responsible to God for not using the powers which you 
have ; and to him you must give account of your abuse of 
them : but, if you succeed in any thing that is good, you must 
ascribe that thing to God, as his workmanship ; and say, " Not 
unto me, O Lord, not unto me, but unto thy name be the 
praise :" for " His is the kingdom, and the power, and the 
glory, for ever and ever."] 

2. I will turn the reproof into a fund of rich 
encouragement 

[Must it be said even to an Apostle, " Who made thee 
to differ ? and what hast thou which thou hast not received ? " 
It may with equal truth be said to the most insignificant of 
men, What shall you not receive, if you are willing to accept 
it at God s hands, and to give him the glory of it ? Verily, 
you need not envy any, if only you will cry unto your God. 
From your present selves, and from the ungodly that are 
around you, you shall differ: nor shall any thing be wanting 
unto you, if only -you will wait on God in the exercise of 
prayer and faith. But take care that you pride not yourselves 
in any of his gifts ; for as sure as ever you are " lifted up with 
pride, you will fall into the condemnation of the devil." The 
more God magnifies his grace upon you, the more must you 
abase yourselves before him, and give him the glory due unto 
his name.] 

Phil. ii. 13. 



MDCCCCLIV. 

PAUL S MEEKNESS. 

1 Cor. iv. 12, 13. Being reviled, we bless; being persecuted, 
we suffer it ; being defamed, we entreat : ive are made as 
thejilth of the earth, and are the offscouring of all things unto 
this day. 

AS there is a wide difference between the characters 
of the wicked and the righteous, so there are strong 



152 1 CORINTHIANS, IV. 12, 13. [1954. 

marks of discrimination between those who are truly 
pious, and those who have taken up a profession of 
religion without having felt its transforming efficacy. 
In too many there remains a proud, contentious spirit, 
amidst all their pretensions to piety : but in the up 
right Christian there is a meek, patient, and bene 
volent disposition, which will shew itself in the most 
trying circumstances, and afford a decisive evidence 
of his sincerity. Of the former description were 
those teachers, who, in order to gain over to them 
selves a party in the Corinthian Church, introduced 
among them contentions and divisions. But to these 
the Apostle s conduct forms a striking contrast : and 
though he doubtless was peculiarly eminent in his 
attainments, we may see in him what every Christian, 
according to the measure of his grace, will surely 
practise. 

We shall take occasion from his words to shew, 

I. The treatment which every Christian meets with 

from an ungodly world 

The people of God have in every age been despised 
by the world 

[It was the common complaint of all the Prophets a , and 
Apostles b , and of Christ himself , that they were objects of 
hatred and contempt to all around them. We also are taught 
to expect the very same treatment at the hands of ungodly men d . 
We shall be " defamed" behind our backs, and " reviled" to 
our face: nor will our enemies be satisfied with injuring us 
merely by their words; they will also " persecute" us by acts 
of open hostility 6 : yea, they will account us as the very scum 
of the earth, and as execrable wretches that are fit only to be 
sacrificed to devils, to appease their wrath in a time of public 
calamity f .] 

Strange as this may seem, it may be easily accounted 
for 

a David, Ps. xxv. 19. and Ivi. 5, 6. Jeremiah, Jer. xviii. 18. and 
Lam. iii. 62. In reference to all of them, see Acts vii. 52. 

1 Cor. iv. 9. c John vii. 7. and xv. 24, 25. 

d Matt. x. 22, 2-1, 25. Matt. v. 11. and 2 Tim. iii. 12. 

f This is the precise idea suggested in the text ; and it refers to a 
custom which obtained in some heathen countries, and was probably 
well known at Corinth. See Doddridge on the place. 



1954. J PAUL S MEEKNESS. 153 

[Christians are not thus detested because they are worse 
than others (for they are " the excellent of the earth," " more 
excellent than any of their neighbours 8 ,") but because they 
exhibit a light which forces men to see their own wickedness 11 . 
To this we must ascribe Cain s murder of his brother , and the 
universal opposition which the seed of the serpent make to the 
seed of the woman k . If we were of the world, the world would 
love its own : but because we are chosen out of the world, and 
walk contrary to its sinful customs, it does, and will, hate us 
even unto death 1 .] 

Doubtless such treatment is hard to be borne ; but 
the Christian distinguishes himself by, 

II. His behaviour under it- 
There are two things that characterize a true 
Christian under all his trials : 

1. A passive meekness 

[The saints are men of like passions with others; but, 
through grace, they are enabled to repress the workings of 
corruption, and to regulate their tempers by the word of God. 
Instead of giving loose to a vindictive spirit, they bear with 
silent resignation the injuries that are inflicted on them, or, if 
they speak, it is only in words of gentle " entreaty." David, 
in his conduct towards Shimei m and Saul", exemplifies in both 
these points of view the Christian s duty, and the Christian s 
experience. There are indeed occasions whereon, through 
inadvertence or the power of temptation, they may be over 
come : but, on the whole, they will "possess their souls in 
patience p ," and " shew all meekness unto all men q ." Rather 
than provoke contention they will endure the wrong that is 
done towards them r , and, forbearing to notice it in complaint 
to man 8 , will commit themselves into the hands of a righteous 
God 4 .] 

2. An active benevolence 

[The natural man, under injuries received, is mindful only 
of his own troubles : but the Christian feels a concern for the 

8 Ps. xvi. 3. Prov. xii. 26. 
11 Matt. v. 10. Luke vi. 22. John iii. 19, 20. 
1 John iii. 12. k Gen. iii. 15. Gal. iv. 29. Ps. xxxviii. 20. 
1 John xv. 18 20. m 2 Sam. xvi. 5 11. 

n 1 Sam. xxvi. 8, 9, 1820, 24. 

e. g. Moses, Numb. xx. 10. Ps. cvi. 32, 33. and Paul, Acts 
xx iii. 3 5. 

P Luke xxi. 19. * Tit. iii. 2. r 1 Cor. vi. 7. 

Ps. xxxviii. 1211. l 1 Pet. iv. 19. 



154 1 CORINTHIANS, IV. 12, 13. [1954. 

souls of those who injure him. He is grieved for them u ; and 
would be willing to sustain any temporal evils whatever, if by 
means of his own sufferings he might bring his enemies to a 
better mind, and avert from them God s heavy displeasure". 
He will even bless his enemies, and pray for them y , and ren 
dering to them good for evil, he will heap coals of fire, as it 
were, upon their heads, in order to melt them into love z . He 
will contend indeed ; but he will use no weapon except that of 
love : and in this warfare he will fight strenuously, till, instead 
of being overcome of evil, he overcomes evil with good a .] 

INFER 

1. How different is the judgment of God from that 
of sinful men ! 

[Men hate and despise the righteous b ; and would pour 
out their blood as water, if God should withdraw his restraints 
from them c . But God declares that, instead of their being unfit 
to live in the world, the world itself is not worthy of them d ; 
that their blood is precious in his sight e ; that whoso toucheth 
them, toucheth the apple of his eye f ; and that it were better 
for any man to be cast into the sea with a millstone tied about 
his neck, than that he should offend one of his little ones g . 
Moreover the time is fast approaching, when this difference of 
sentiment shall be made to appear before the whole assembled 
universe, to the everlasting comfort of his afflicted people, and 
the eternal confusion of his enemies 1 . Let us then learn to 
" take up our cross daily," and to follow the example of our 
blessed Lord ; so shall we approve ourselves his true Disciples*, 
and obtain a glorious reward in the day of judgment 1 .] 

2. How superior are the operations of divine grace 
to all the suggestions of human wisdom, or all the 
efforts of human power ! 

[Philosophy never could devise means to eradicate a vin 
dictive spirit from the heart : on the contrary, it extolled revenge 
as a virtue, and regarded the temper that is exhibited in the 
text, as meanness and pusillanimity. If men had even endea 
voured to exercise such a disposition as Paul s, they would 
have failed in the attempt, because unassisted nature is wholly 
incompetent to such a work. But what cannot the grace of 
God effect ? It will turn a lion into a lamb ; or rather, it will 

u Ps. xxxv. 7, 11 17. x Exod. xxxii. 32. Rom. ix. 1 3. 
> Luke vi. 27, 28. Rom. xii. 14. Rom. xii. 17, 19, 20. 

a Rom. xii. 21. b Ps. xxxvii. 32. Isai. lix. 15. 

r Ps. Ixxix. 24. d Heb. xi. 38. e Ps. cxvi. 15. 

f Zech. ii. 8. e Matt, xviii. 0. h Isai. Ixvi. 5. 

j 1 Pet. ii. 21, 2:3. k Matt. xvi. 24, 25. Matt. v. 12. 



1955. J AN IMPORTANT ALTERNATIVE. 155 

transform the vilest of the human race into the image of our 
incarnate God. Let us then follow the example of the saints 
and martyrs that have gone before us m . Let us exert ourselves 
in dependence on the Lord Jesus, and not doubt but that " his 
grace shall be sufficient for us." Then shall our very enemies 
be constrained to "glorify God in us n ," and to " confess that 
God is with us of a truth ."] 

ra Jam. v. 10. n Gal. i. 24. 1 Cor. xiv. 25. 



MDCCCCLV. 

AN IMPORTANT ALTERNATIVE. 

1 Cor. iv. 21. What tvill ye ? shall I come unto you with a rod, 
or in love, and in the spirit of meekness ? 

AT Corinth, religion was at a very low ebb. Great 
were the abuses which obtained there, even amongst 
the professed followers of Christ. Yet to those very 
persons the Christian Church is much indebted, for 
the displays which they occasioned the Apostle Paul 
to make of the Christian character in its highest per 
fection. How perversely they acted towards him, 
the Apostle tells us : " Now ye are full ; now ye are 
rich; ye have reigned as kings without us a :" and, 
at the same time that they arrogated so much to 
themselves, they poured the utmost contempt on 
him : " We are fools for Christ s sake ; but ye are 
wise in Christ : we are weak, but ye are strong : ye 
are honourable, but we are despised V But how did 
that blessed man conduct himself under these cir 
cumstances ? He tells them : " Being reviled, we 
bless ; being persecuted, we suffer it ; being defamed, 
we entreat." And then, with most lovely delicacy, 
he adds, " I write not these things to shame you ; 
but, as my beloved sons, I warn you c ." Still it was 
necessary that he should correct what was amiss in 
them; and therefore he sent Timothy to rectify these 
abuses for the present, engaging that he himself would 
shortly come and put every thing in order. But the 
proud leaders of that Church said, he would never 

a ver. 8, 10. b vcr. 12. vcr. It. 



156 1 CORINTHIANS, IV. 21. [1955. 

dare to obtrude himself among them. He, however, 
assured them that he would come to them, and with 
power too, if they constrained him to do so : and he 
submitted it, as it were, to their option to determine 
in what way he should come to them ; whether of 
needful severity, or of unmixed love. 

Now the Apostles had, occasionally at least, a 
power to inflict temporal judgments ; as Peter did on 
Ananias ; and as Paul did on Elymas the sorcerer : 
and to this there may be some reference in the menace 
before us. But every minister of God has such a 
measure of authority vested in him over the people 
of his charge, that he may with propriety address 
them in the language of my text ; " Shall I come 
unto you with a rod ; or in love, and in the spirit of 
meekness ?" 

That I may make a suitable improvement of these 
words, I will, 

I. Set before you the diversified duties of a Christian 
minister 

A minister is not merely " a steward of the myste 
ries of God d ," to dispense to every member of God s 
family his portion in due season ; but 

He is, as a father over them, to exert authority 

[Even a young minister, if there be occasion, is to " re 
prove" both sin and error 6 ; yea, to " rebuke with all autho 
rity f ," and even " sharply" too, rather than not effect the 
reformation he desires s . In this exercise of authority, he 
must seek " the edification, and not the destruction" of the 
offender 11 : but he must rather proceed to the utter excision of 
a corrupt member, than suffer the whole body to sustain 
irreparable injury 1 . Nor is he to be influenced in this matter 
either by fear or love. If the offender be as powerful as Ahab 
or as Herod, yet must Elijah reprove the one, and John the 
other : nor must the true Levite, the faithful minister, know 
even his own parents or children, so as to withhold from them 
the needful admonition k . Eli is, in this respect, a warning to 
all ministers 1 , to " know no man after the flesh."] 

d v cr. 1. 1 Tim. v. 20. f Tit. ii. 15. 

! Tit. i- 13. i 2 Cor. xiii. 10. Gal. v. 12, 

k Dent, xxxiii. P. 1 Sam. ii. 27 . 50. 



1955.] AN IMPORTANT ALTERNATIVE. lf>7 

At the same time, he must act under the influence 
of love 

[Even in the use of " the rod," a father is actuated by 
love : but where it is possible to effect his purpose without it, 
he would rather cast it away, and conduct himself only in a 
spirit of affectionate endearment. St. Paul, towards this very 
Church, and at a time when they were actually setting him at 
defiance, writes, " Now I Paul myself beseech you by the 
meekness and gentleness of Christ" 1 ." And this was his con 
stant habit. He could appeal to his converts, that " as a 
nursing-mother," he had cherished them ; being so affectionately 
desirous of them, as to be willing to impart to them, not the 
Gospel of God only, but also his own soul, because they were 
dear unto him : and he further appeals to them, that, during 
his whole intercourse with them, he had " exhorted, and com 
forted, and charged every one of them, as a father doth his 
children, that they would walk worthy of God, who had called 
them to his kingdom and glory"." If there were any of whom 
he stood in doubt, he " changed his voice towards them, and 
even travailed in birth with them, till Christ should be formed 
in them ." This is the true pattern for a Christian minister: 
he must have courage and firmness to use " the rod," where 
necessary; but in his soul he should affect nothing but " love, 
and a spirit of meekness."] 

Having stated the diversified duties of a minister, 
I will, 
II. Address myself to the discharge of them 

St. Paul gave to the Corinthian Church their option 
between the two alternatives, and left them to determine 
in what way he should proceed with them. Now, 
as your stated minister, I am necessitated to " come 
unto you" from Sabbath to Sabbath : and I beg you 
to consider, 

1. What is the treatment which you desire? 

[Too many are utterly indifferent about the ministry of 
the word ; and are equally unaffected, whether we come in a 

way of reproof or of consolation Yet, methinks, it is 

not altogether thus with you: but, in answer to the question, 
"What will ye?" ye are ready to say, Come in the way 
which you judge most suited to my necessities. 
Let me then proceed to ask,] 

2. What is the treatment which you deserve ? 

m 2 Cor. x. 1, 2. "1 Thess. ii. 7, 8, 1 1, 1 2. Gal. iv. 19, 20. 



158 1 CORINTHIANS, V. G. [1956. 

[What is your conduct, in your collective capacity, as a 
Church ? Are there among you " debates, envyings, wraths, 
strifes, backbitings, whisperings, swellings, tumults?" Dear 
brethren, if this be the case, and " I find you such as I would 
not, you can expect only that I shall be found unto you such 
as ye would not : and that, whilst I bewail your condition," I 
shall only administer such correctives as the occasion may 
require 1 . As to individuals, of course, except in extreme 
cases, nothing of a personal nature can be spoken, but only in 
a way of private intercourse. But, beloved, I wish you to 
examine, whether you are " profiting by the word preached," 
and whether you " make that profiting to appear." I wish you 
to examine, whether there be in you any secret declension from 
God ; or whether you are advancing steadily in your Christian 
course, and " daily growing up into Christ in all things as your 
living Head q ." If this be the case, we shall greatly rejoice: 
for, as St. Paul said, " I live, if ye stand fast in the Lord 1 ";" 
and as St. John said, " I have no greater joy, than to hear that 
my children walk in truth 8 ;" so I, brethren, according to the 
grace given unto me, would have all my own feelings and 
interests swallowed up in your welfare. If you are but 
" babes, I would feed you with milk : if you are grown to full 
age, I would administer strong meat" for your nourishment. 
In a word, I would endeavour to adapt my ministrations to 
your necessities, in accordance with the direction given me ; 
" Warn them that are unruly, comfort the feeble-minded, 
support the weak, and be patient towards all men 4 ." The 
time is shortly coming, when both you and I must give account 
to God; I, of my ministrations; and you, of your improvement 
of them : and the Lord grant, that in that day I may be found 
to have discharged my duties with fidelity ! and may you be 
my crown of rejoicing to all eternity! yea, of all of you, with 
out exception, may I then be able to say, " Ye are our glory 
and joy"!"] 

P 2 Cor. xii. 20, 21. 1 Eph. iv. 15. r 1 Thess. iii. 8. 

s 3 John, ver. 4. l 1 Thess. v. 14. u i Thess. ii. 19, 20. 



MDCCCCLVI. 

SIN A MALIGNANT LEAVEN. 

1 Cor. v. G. Knotv ye not that a little leaven leaveneth the 
whole lump ? 

THAT ungodly men may glory in their shame, 
may easily be conceived : hut that persons professing 
godliness should ever he led to do so, can scarcely 



195G.J SIN A MALIGNANT LEAVEN. 159 

be imagined. Yet, such is the force of habit, that it 
may blind the eyes of persons who are not otherwise 
destitute of discernment ; and may lead them to 
vindicate proceedings, which, on a calmer view, they 
would judge deserving of utter abhorrence. The 
Corinthians, in their heathen state, had been prover 
bially addicted to lewdness of every kind. But, be 
hold, a man after having embraced Christianity, had 
become guilty of incest : and when the Apostle pro 
tested against this, as an act of gross impiety, the 
elders of the Church at Corinth espoused the cause 
of the incestuous man, and refused to execute upon 
him the censure which his crime demanded. This 
conduct the Apostle justly reproved, both as detest 
able in itself, and as likely to prove exceedingly in 
jurious to the whole Church : " Your glorying is not 
good : know ye not that a little leaven leaveneth the 
whole lump ?" 

Now in this expostulation we may see, 
I. The malignant nature of sin 

The operations and effects of leaven are well known 
in every family : and it will serve, therefore, to illus 
trate, in the clearest manner, the nature of sin. It is, 

1. Corrupting 

[The purest dough that was ever made has no sooner a 
portion of leaven blended with it, than it ferments, and be 
comes sour. And such was the effect of sin upon the soul of 
our first parent. Adam, when he came out of his Creator s 
hands, was formed in the perfect image of his God : not an 
evil propensity of any kind was found in him. But behold 
him as soon as sin entered into his soul : instantly he became 
so alienated from his God, that he fled from him, and strove to 
hide himself amongst the trees of the garden : and when inter 
rogated by God respecting the act which he had committed, 
he cast the blame of it upon God himself. The sin which he 
had committed was as small as any that could be conceived ; 
it was not a breach of morals, properly so called ; but only a 
transgression of a positive precept, which rendered that sinful, 
which, if not particularly prohibited, would have been perfectly 
innocent : yet did this small leaven so leaven his whole soul, 
that he became altogether corrupt; and the image of God was 



1GO 1 CORINTHIANS, V. 6. [1956. 

changed, as we shall see presently, almost into the image of an 
incarnate fiend ] 

2. Spreading 

[However large the mass of dough may be, the smallest 
leaven will leaven it throughout. And thus did sin operate 
on the soul of Adam. His understanding was rendered dark ; 
his will, perverse; his affections, sensual; his conscience, 
treacherous and partial. Not a member of his body, or a 
faculty of his soul, retained its original purity: but, as the 
prophet says of the Jewish people, " The whole head was sick, 
and the whole heart faint : from the sole of the foot even to the 
head there was no soundness in him ; but wounds, and bruises, 
and putrifying sores." God s own testimony, respecting man in 
his fallen state, is, that " every imagination of the thoughts of 
his heart is only evil continually" ] 

3. Assimilating 

[The whole of the dough is by leaven changed, and will 
produce the same change on any other mass with which it 
may come in contact. So " Adam begat a son in Ms own fallen 
likeness ;" and all who have proceeded from him inherit the 
very same depravity which sin had produced in him. In every 
age, and every place, human nature is the same : there is, in 
all, the same alienation from God, and the same idolatrous 
regard to self. Education may make a difference in the habits 
of men ; but in their propensities there is no difference. There 
is, in all, the same " filthiness, both of flesh and spirit;" the 
same love to sensual indulgence ; and the same disposition to 
pride, envy, malice, Wrath, and all uncharitableness. In 
every living man, whether civilized or savage, there is that 
" wisdom only which is from beneath, which is earthly, sensual, 
devilish a ."J 

The appeal which the Apostle makes on this sub 
ject leads us to consider, 

II. The importance of having just conceptions re 
specting it- 
It is no curious speculation that is here suggested; 
but a fact, that is confirmed by universal experience, 
and the knowledge of which is of great importance, 

1 . For the preservation of the Church 

[The Church of Christ is in continual danger, both from 
error and corruption: and, in reference to both of these, the 

a Jam. iii. 15. 



1956.] SIN A MALIGNANT LEAVEN. 1G1 

Apostle gave the same salutary warning. The Galatian Church 
were in danger of seduction by Judaizing teachers: indeed, 
even Barnabas himself had been seduced by Peter s dissimu 
lation. To them, therefore, St. Paul suggested this salutary 
admonition, " A little leaven leaveneth the whole lump b :" and 
in numberless instances has the truth of that saying been 
evinced. Aaron s calf became an object of worship to all 
Israel : and Jeroboam s calves perverted all the tribes that 
were submitted to his government ; and continued to pervert 
them, till they were all destroyed. The little leaven that, 
from time to time, was found amongst holy men in the primi 
tive Church, wrought gradually to the production of all the 
abominations that have for centuries prevailed in the Church 
of Rome. And in the great majority of Protestant Churches 
has one error or another crept in, till all their members have 
become infected with it, and vital godliness been banished from 
their souls. 

In the passage before us, the warning refers more particu 
larly to morals ; and intimates, what experience so fully proves, 
that " evil communications will corrupt good manners." To 
illustrate this amongst the ungodly world is unnecessary, 
because it is too obvious to have escaped the observation of 
any. But amongst the Apostles themselves we may behold 
it on several occasions. Let a little leaven of pride , of 
covetousness d , of self-confidence 6 , or cowardice f , be brought 
amongst them, and they all immediately catch its baneful in 
fluence, and betray the weakness of their better principles. 
And wherever the Gospel is preached in its purity, the same 
awful tendency is seen and felt : one person or another indulges 
a proud, conceited, or contentious spirit ; and " his word will 
soon eat as doth a canker 6 ."] 

2. For the preservation of our own souls 

[The recollection of this fact will prove extremely ser 
viceable to every child of God. For who is there that has 
not felt the bitter consequences of omitting to resist the very 
first incursion of an evil thought ? It was but a glance which 
David caught of Bathsheba; and we all know what sad effects 
it produced, to the dishonour of God, and well nigh to the 
destruction of his own soul. " The man after God s own 
heart" became, in a degree that was scarcely ever exceeded, 
a man after the very heart of Beelzebub himself. And if this 
idea teaches us to resist the first motions of sin, how much 
more strongly does it guard us against the harbouring of any 

b Gal. v. 9. c Matt. xx. 21, 2427. 

d John xii. 3 6. compared with Matt. xxvi. 8. 

e Matt. xxvi. 35. f Matt. xxvi. .0. f 2 Tim. ii. 17. 

VOL. xvi. M 



162 1 CORINTHIANS, V. 6. [1956. 

evil in the heart ! How affectingly does it warn us to " pluck 
out the right eye, and to cut off the right hand or foot," lest 
our whole body be contaminated, and be consigned, as utterly 
irrecoverable, to the flames of hell h ! Nor does it less forcibly 
instruct us to guard against the means of evil, and the tempta 
tions to it. A man in the midst of many combustibles will 
dread the approach of fire. And who that considers how 
soon a fire may be kindled within him, and burn even to the 
lowest hell, will needlessly venture himself into those scenes 
of temptation, where every thing around him has a direct ten 
dency to inflame and consume his soul ? Who, that considers 
"how great a matter a little fire kindleth 1 ," will be indifferent 
respecting the company with which he mixes, the conversation 
in which he engages, the books he reads, the thoughts he 
indulges in his heart ? Verily, if we would retain a purity of 
heart and life, we must never forget that " a little leaven 
leaveneth the whole lump." If we pray to God not to lead 
us into temptation, we must take care that we run not need 
lessly into it ourselves.] 

What now shall I SAY ? Beloved brethren, 

1. " Purge out," with all imaginable care, " the 
leaven that is within you"- 

[This is St. Paul s own improvement of the subject k . 
The Jews, at their passover, were wont to search every cor 
ner of their houses with candles, in order to get rid of any 
leaven that might be found there ; that so they might keep the 
feast with unleavened bread, according to the commandment. 
And is " Christ our Passover sacrificed for us," and shall not 
we exercise the same care to " keep the feast with the un 
leavened bread of sincerity and truth?" I call you, then, to 
the utmost possible vigilance in relation to this matter. Guard 
against every thing that is evil, whether in principle or prac 
tice ; that so you may not be an occasion of corrupting others, 
and " may yourselves be preserved blameless unto the king 
dom of your God."] 

2. Endeavour to get your souls altogether leavened 
by divine grace 

[There is a leaven that proceeds from God himself, that 
is intended to operate through the whole world, and to assi 
milate every human being to the very image of his God 1 . 
Entreat of God to impregnate your souls with that. See to it, 
that its operation be progressive, through all your faculties 

h Mark ix. 4, i 48. Jam. iii. 5. 

k ver. 7, 8. 1 Matt. xiii. 3;J. 



1957.] CHRIST OUR PASSOVER. 1 ()3 

and powers : and never rest till it has had its perfect work 
within you, and " changed you into your Saviour s image, from 
glory to glory, even as by the Spirit of the Lord" 1 ."] 



m 2 Cor. iii. 18. 



MDCCCCLVII. 

CHRIST OUR PASSOVER. 

1 Cor. v. 7, 8. Christ our passover is sacrificed for us : there 
fore let us keep the feast, not with old leaven, neither with the 
leaven of malice and wickedness ; but zuith the unleavened 
bread of sincerity and truth. 

CHRISTIANITY affords us not only new grounds 
of hope, but also new motives to action, yea, the only 
motives that are capable of giving an uniform direc 
tion to our conduct. The arguments derived from 
the excellency of virtue, the fitness of things, or even 
the certainty of rewards and punishments, never could 
produce any effects comparable to those, which have 
been wrought by the exhibition of a crucified Saviour. 
St. Paul, well knowing the efficacy of this topic, pro 
posed it on all occasions. If he would enforce the 
duties of love, beneficence, or zeal, the love of Christ 
was both his pattern, and his plea. Thus, in the 
passage before us, having enjoined the Corinthian 
Church to excommunicate their incestuous member, 
he reminds them of the sacrifice of Christ ; and, in 
allusion to their accustomed method of eating the 
Paschal Lamb, exhorts them to celebrate the Chris 
tian passover with becoming purity, both as to out 
ward discipline, and inward affection. In considering 
his words we shall notice, 

I. The representation here given of Christ- 
Christ is here said to have been " sacrificed for 
us" 

[Sacrifices were appointed of God from the very fall of 
Adam as means of conciliating his favour, and expiating any 
offences which had been committed against him. The crea 
tures sacrificed were put to death, and were always considered 
as dying in the place of the offender, who, by his transgression, 

M 2 



164 1 CORINTHIANS, V. 7, 8. [1957. 

had forfeited his life to divine justice. Precisely in this way 
has Christ been sacrificed for us : "he died, the just for the 
unjust ;" he was put to death not merely for our good, but in 
our stead : and in his sufferings we may behold a figurative 
representation of what we had merited by our transgressions.] 

In this view he is called " our Passover"- 

[The paschal lamb was sacrificed in a peculiar manner, 
and on a most extraordinary occasion. God had determined 
to destroy the Egyptian first-born, but to spare his own people : 
He appointed the Jews to kill a lamb, to sprinkle its blood 
upon the door-posts, and to eat its flesh roasted with fire, 
taking also with it some bitter herbs 3 . Upon their due obser 
vation of this ordinance God promised to interpose for their 
deliverance, and not to suffer the destroyer to involve so much 
as one of them in the common ruin. Thus are we obnoxious 
to the wrath that is coming upon the ungodly world : but 
Jesus, that spotless Lamb, has, on the very same month, day, 
and hour, that the passover was first killed, and in the midst of 
most inconceivable agonies both of body and soul, yet without 
the breaking of a bone, been slain for us b ; and we are by 
faith to sprinkle our hearts with his precious blood : we are also 
to feed upon his body and blood ; and, in so doing, are as 
sure of the divine protection as if we were already in heaven. 
Though " thousands should fall beside us, and ten thousand 
at our right hand, the sword of the avenger should not come 
nigh us."] 

That we may rightly improve this glorious truth, 
let us consider, 

II. The exhortation grounded upon it- 
While the occasion of Christ s death affords us 
ground for the deepest humiliation, the deliverance 
effected by it should ever be remembered with joy 

[The Jews were commanded to " keep " an annual " feast" 
in commemoration of their deliverance from the destroying 
angel c . And, as their feast was a memorial of the mercies 
they had received, so is ours to be, to the latest generations. 
Indeed our whole lives should be kept as a holy solemnity, 
because we are daily and hourly experiencing the saving virtue 
of the Redeemer s blood.] 

The peculiar manner in which the Jews were to 

il Kxod. xii. 39. h Kxod. xii. 40. with John xix. 33, 3(5. 

Such a fc;ist is the Lord s Supper to us : as they fed on the 
Paschal Lamb, so do we on the body and blood of Christ, represented 
to us in the bread and wine. 



1957.] CI1K1ST Of It PASSOVER. U>5 

observe their passover, was a figurative representation 
of the manner in which ours also should be observed 
[The Jews were enjoined on pain of death to forbear the 
use of leaven, and to put it out of their houses for seven days d : 
and they were to eat the lamb with bitter herbs and unleavened 
bread. Thus is the leaven of sin to be purged out of our hearts 
with the greatest care ; and while we feed by faith on the spot 
less Lamb of God, we must partake also of the bitter herbs 
of repentance and " the unleavened bread of sincerity and 
truth." As for the " old leaven " of Gentile uncleanness, or 
of Jewish pride and malignity, it must be wholly put away : 
the scrupulosity with which the Jews searched and swept their 
houses to purge out all leaven, is an admirable pattern for 
our imitation. A sincere desire to know the will of God, a 
full and unreserved determination to do it, together with a 
corresponding meekness in our spirits, purity in our thoughts, 
sincerity in our words, and integrity in our actions this, this 
is the Christian temper ; this is the frame in which our whole 
lives should be kept as a feast unto the Lord. Moreover as 
the Jews were to eat the passover in haste, with their shoes on 
their feet, and their loins girt, so must we be in a continual 
readiness to go towards the promised land.] 

From this most instructive subject we may OBSERVE 

1. How plain is the way of salvation ! 

[Ask of every one that was saved that night, To what 
he was indebted for his preservation ? Would there be two 
opinions throughout the whole nation of Israel ? Would there 
be so much as one that would ascribe it to his own wisdom, or 
power, or goodness? No, not one. All without exception 
would say, I owe it to the blood of the Paschal Lamb 
sprinkled upon my door-posts. That was God s ordinance : 
and by the observance of that alone I was kept from the 
sword of the destroying angel, who was constrained to pass 
over every house where that blood was seen. Let us then see 
ourselves doomed to perish on account of our sins ; but, 
through the application of the blood of Christ to our souls, 
preserved from death : and we have a perfect view of the 
Gospel salvation. Nothing can be conceived more simple or 
more intelligible even to the meanest capacity.] 

2. How beautiful is the Christian life ! 

[It is one continued feast ; a feast upon the body and 
blood of our great Sacrifice 6 . True, it must be eaten " with 
bitter herbs." But who is there amongst us who does not need 

d Exod. xii. 15, 19. John vi. 53 57. 



1C6 1 CORINTHIANS, VI. 9 11. [1958. 

to have his joys tempered with penitential sorrow ? It must 
be eaten too " with unleavened bread :" for if there be in us 
any allowed guile, we can never hope to escape the wrath of 
God f . We must eat it also with our loins girt, and our staff 
in our hands, ready every moment to proceed on our journey 
to the promised land. Compare this state with that of those 
who were to be left behind in Egypt, wholly ignorant of these 
high privileges, and altogether destitute of these exalted hopes : 
truly of the Christian, whoever he be, it may well be said, 
"Happy art thou, O Israel; who is like unto thee, O people 
saved by the Lord g ?"] 

3. How certain and glorious is the effect of faith ! 

[The whole that was prescribed to Israel was one act of 
faith. The killing of the sacrifice, the sprinkling of its blood, 
the feeding on its flesh, the uniting with it the bitter herbs of 
penitence, and the unleavened bread of sincerity and truth, 
and the habitual readiness to depart, were all, I say, one act 
of faith. And of its success we are fully informed. Of the 
whole nation not so much as one was lost. If any one had 
refused to comply with the appointed ordinance, he would 
have perished : but in all Israel not so much as one was slain. 
So, beloved, it shall be with you, if you live by faith upon the 
Son of God. Sooner shall heaven and earth pass away, than 
the least or meanest of true believers shall perish. Be assured 
of this ; and you shall have even now a foretaste of the blessed 
ness that awaits you in the worlds above.] 

f Ps. xxxii. 2. K Deut. xxxiii. 29. 



MDCCCCLVIII. 

GOD S MERCY TO THE VILEST SINNERS. 

1 Cor. vi. 9 11. Know ye not that the unrighteous shall not 
inherit the kingdom of God? Be not deceived : neither for- 
nicators, nor idolaters, nor adulterers, nor effeminate, nor 
abusers of themselves with mankind, nor thieves, nor covet 
ous, nor drunkards, nor revilers, nor extortioners, shall inherit 
the kingdom of God. And such were some of you : but ye 
are washed, but ye are sanctified, but ye are justified in the 
name of the Lord Jesus, and by the Spirit of our God. 

AS long as men retain within them the seeds of 
their original corruption, so long they will be liable 
to fall into sin, and consequently they will need to 
be instigated by every motive that can be adduced, 



11)58. J GOD S MERCY TO THE VILEST SINNERS. 167 

to persevere in the ways of holiness. Now there are 
scarcely any stronger incentives to obedience, than 
a recollection of the inseparable connexion which 
there is between sin and misery ; and a view of the 
unspeakable mercies which we ourselves have received 
at God s hands. It was by these considerations that 
St. Paul urged the Corinthians to abstain from some 
practices in which they were engaged, and from others 
to which they were particularly exposed. They had 
gone to law with each other even in the Gentile 
courts, instead of settling their disputes by arbitration 
amongst themselves. It is provable too that some 
among them thought but lightly of the sin of forni 
cation ; since the close of the chapter is wholly occu 
pied with that subject. His address to them was well 
adapted to the occasion ; in that it appealed at once 
to their fears and to their gratitude ; and thus secured 
the influence of their ingenuous feelings, as well as of 
those which were of a more selfish nature. 

His words will lead us to shew, 

I. The awful condition of the ungodly 

Those who live in sin will have no part in the in 
heritance of the saints. Though some of the sins 
specified in this black catalogue are such as cannot 
be mentioned with delicacy, or thought of but with 
horror, yet far the greater part are as common in 
Christian lands as among the heathen themselves : 
but, by whatever name men call themselves, they 
who live in such sins " shall never inherit the kingdom 
of God." The manner in which this declaration is 
made, calls for our particular attention. Mark, 

1. The Appeal 

[The Apostle appeals to our own consciences ; " Know 
ye not this ? " However ignorant ye be, are ye not well assured 
in your own minds, that persons living, and dying, in the com 
mission of any of these sins, must perish ? Does not Scripture, 
does not reason, does not conscience tell you, that there must 
be a difference put between the just and unjust in the day of 
judgment?- ] 

2. The Caution 



168 1 CORINTHIANS, VI. 9 11. [1958. 

[The Apostle next cautions us against self-deception. We 
are apt to extenuate these crimes, and to conceal their enormity 
by some specious name. Fornication and adultery are youthful 
indiscretions : drunkenness is conviviality : covetousness and 
extortion are prudence, and the common licence of trade. 
Thieving is confined to one species of dishonesty ; whilst a 
defrauding of the revenue, and a neglect of paying one s debts, 
and many other kinds of theft, are practised without remorse. 
As for " reviling," the conversation of many consists of little 
else than speaking against their neighbour ; and especially 
when they have received from him any real or fancied injury: 
yet that is considered as nothing more than a proper token of 
their contempt for such conduct as they disapprove. And a 
soft, easy, indolent, "effeminate" manner of life, such as indi 
cates an aversion to do any thing or suffer any thing for Christ, 
is reputed innocent, as though a Christian had nothing to do 
but to please himself. Moreover, if men be free from the 
grosser acts of sin, they pay no attention to the dispositions of 
their minds ; though, in reality, dispositions are as hateful to 
God, and as much reprobated in the text, as overt acts. But, 
however they may hide from their own eyes their guilt and 
danger, God s decree is irreversible, and his threatened ven 
geance shall assuredly be executed upon them.] 

But, notwithstanding the danger to which sinners 
are exposed, the text informs us of, 

II. The blessed state to which they may yet be 
exalted by the Gospel 

Many of the Corinthians had, while in their heathen 
state, been guilty of all the abominations mentioned 
in the text. But at their conversion, 

1. They were received into the Christian cove 
nant 

[The word " washed" seems to refer to their initiation 
into the Christian Church by the ordinance of baptism ; and 
therefore imports, that they had been admitted into the Chris 
tian covenant. We indeed, at our conversion, are not to repeat 
the rite of baptism ; because the baptism administered to us in 
our infancy was in all respects as available for us as circumci 
sion was for the Jews; yet, since we are brought only into the 
outward bond of the covenant in our baptism, we need to be 
made partakers of its saving benefits : and, however abandoned 
we may have been in our unregenerate state, we shall be re 
ceived to a full participation of its blessings, as soon as ever we 
repent and believe in Christ.] 



1958. J GOD S MERCY TO THE VILEST SINNERS. 169 

2. " They were justified in the name of the Lord 
Jesus" 

[Justification includes not merely a remission of sins, but 
a being dealt with by God as innocent persons, or, in other 
words, an exaltation to eternal happiness and glory. Now this 
the Corinthians enjoyed as soon as they embraced the Gospel. 
They were not left to expect it after death : it was already 
vouchsafed unto them. For the sake of Christ all their sins 
were blotted out as a morning cloud. And we also, as soon 
as we " believe in him, shall, for his sake, be justified from all 
things," however abominable our past lives may have been, and 
however much we may have deserved to be abhorred both by 
God and man.] 

3. " They were sanctified by the Spirit of our 
God"- 

[The Apostle, speaking in the fulness of his heart, did not 
observe any particular order in the arrangement of his words ; 
and therefore no conclusion is to be drawn from the order of 
them : for, in strictness of speech, our sanctification does not 
precede, but follows, and flows from, our justification. But 
what a triumph of Divine grace was here ! these people, who 
had been sunk beneath the very beasts by their iniquities, were 
renewed by the Holy Ghost, and transformed into the image 
of their God. Surely then none of us need despair ! What 
ever we have been, or whatever we may yet be, we still may 
look to that Divine Agent, who will renew and sanctify us 
wholly, provided we seek his operations in the name, and for 
the sake, of Jesus Christ.] 

ADDRESS 

1. To those who are yet living in sin 

[Is there a person here, who, whether openly or in secret, 
gives way to uncleanness ? Thou " shalt never inherit the king 
dom of God." Is there a person here who corresponds in any 
respect with those described in the text ? Does not thy con 
science tell thee, Thou must perish ? If thou hast bribed, or 
silenced thy conscience, " deceive not thyself;" for God s word 
shall stand, whether thou believe it or not. Hear this, thou 
whoremonger, thou adulterer, &c. &c. In the name of Almighty 
God I declare, Thou shalt never inherit the kingdom of God, 
unless thou repent, and believe in Christ. Let me entreat thee 
seriously to consider thy guilt and danger, while there is a way 
of escape yet opened to thee by the Gospel.] 

2. To those who have experienced pardon and 
sanctification by the Gospel 



170 1 CORINTHIANS, VI. 19, 20. [1959. 

[It will be always profitable for you to bear in mind what 
you once were : for though your actions may not have been so 
abominable as those referred to in the text, none of you have 
any right to cast a stone at others ; seeing that the seeds of all 
evils are in your own hearts, and nothing but the preventing 
grace of God has made you to differ from your more abandoned 
neighbour. What cause have you then to magnify and adore 
that grace which has so distinguished you ; and to " love much, 
from a sense of having had so much forgiven !" 

Well also may a recollection of the many talents that have 
been forgiven you, incline you readily to forgive the pence 
that may be owing to you by an offending brother. It is par 
ticularly in this view that the text is introduced by the Apostle, 
and in this view it certainly ought to be improved. Get but 
a just sense of the mercies vouchsafed to you in the pardon 
of your sins by the blood of Jesus, and the renovation of your 
natures by the Holy Ghost, and you will esteem nothing too 
much to do for God, and no forbearance too great to exercise 
towards the most unworthy of mankind.] 



MDCCCCLIX. 

THE DUTY OF DEVOTING OURSELVES TO GOD. 

1 Cor. vi. 19,20. What? know ye not that ye are not 

your oum ? for ye are bought tvith a price : therefore glorify 
God in your body, and in your spirit, which are God s. 

THE word of God reveals to us many things which 
unenlightened reason could never have discovered. 
This is particularly manifest with respect to the offices 
of Christ and of the Holy Spirit. These were " mys 
teries hid in God from the foundation of the world ;" 
but they are supposed to be well known to every true 
Christian ; indeed they form the basis of the Chris 
tian s hope ; and they at the same time afford him his 
strongest motives to obedience. St. Paul was dis 
suading the Corinthians from the sin of fornication : 
he reminded them therefore of the principles which 
they professed. We wave what he says respecting 
the Spirit dwelling in them, and shall confine our 
selves to the words of our text. 

We shall consider, 
I. The principle which the Apostle assumes 



1959.1 DUTY OF DEVOTING OURSELVES TO GOD. 171 

All men naturally think they are " their own" 

[Men employ their time and faculties nearly as they 
please 3 . They think themselves at liberty so to do b . Hence 
the language of their hearts is declared by the Psalmist 
Their conduct, if not their speech, resembles that of 
Pharaoh d ] 

But no man is or can be his own 

[Men may be free from any human yoke; but no man is 
or can be independent of God. This is a principle even of 
natural religion.] 

This every Christian is supposed to know 

[The manner in which the Apostle assumes this principle 
is remarkable. His question is a direct appeal to our con 
sciences; he takes it for granted that no one can be ignorant 
of that truth ; he expresses surprise that such a truth should 
be forgotten.] 

Indeed this principle cannot admit a doubt. This 
appears from considering, 
II. The argument he urges in support of it 

God, as our Creator, has an unalienable right over 
us 

[We possess not a faculty of body or mind but from him e . 
We cannot exercise one faculty but by virtue derived from 
him f . We therefore can be no other than his property.] 

But he has also redeemed us 

[We were in bondage to the curse of the laws, but God 
has redeemed us from this miserable state h . He paid no less 
a price for us than the blood of his own Son 1 .] 

By this he has acquired a further right over us 

[The great end of redemption was " that we might live 
unto God." The Scriptures speak of redemption in this 
light k . Thus our obligation to devote ourselves unreservedly 
to God is greatly increased and confirmed by it. If God com 
plain of us for requiting with neglect his paternal care 1 , how 
much more may he, for our contempt of redeeming love !] 

The principle being thus established, we proceed 
to consider, 

a Isai. liii. 6. b Jer. xxiii. 17. c Ps. xii. 4. 

d Exod. v. 2. e 1 Cor. iv. 7- f 2 Cor. iii. 5. 

e Gal. iii. 10. h Gal. iii. 13. > 1 Pet. i. 18, 19. 

k 1 Pet. iii. 18. 2 Cor. v. 14, 15. John xvii. 19. 

1 Isai. i. 2, 3. 



\1X 1 CORINTHIANS, VI. 19,20. [1959. 

III. The exhortation he founds upon it 

" Our body and our spirit are entirely God s" 
property. We are bound therefore to glorify him 
with both to the uttermost 

[We cannot indeed add any thing to God s glory" 1 . God 
however esteems himself glorified by our services 11 . There are 
many ways in which we may glorify him daily. A devotedness 
to him is justly called " our reasonable service ."] 

Let the exhortation then have its due effect 

[God claims every one of us as his own. Let us not then 
live as though we were at our own disposal ; let us adopt the 
resolution of Joshua p let us yield to him all the members of 
our bodies 1 ; let us glorify him with every faculty of our souls 1 ; 
let us never disjoin what was so connected in Paul s experi 
ence* ; let us seek to have that inspired declaration fulfilled in 
us 4 ] 

INFERENCES 

We may see from hence, 

1. What lamentable ignorance prevails in the 
Christian world ! 

[Many are daily violating their baptismal vows without 
remorse. Though educated in the faith of Christ, they give 
not themselves to him. This may well be a matter of sur 
prise to thoughtful minds. It justly excited the feelings of 
David u . Let us beg of God to convince us of the evil of such 
conduct ; let us turn from it with self-lothing and self-abhor 
rence x .] 

2. How reasonable and delightful is the Christian s 
duty! 

[What more reasonable than that we should be his who 
bought us? And what so delightful as to be ever glorifying 
God ? This constitutes the felicity of the perfected saints and 
angels. We should never be unhappy here if we abounded 
more in this duty. Let us know, then, and enjoy our inesti 
mable privilege. To have honoured God here, will be our 
crown hereafter.] 

m Ps. xvi. 2. " p Si i. 23. Rom. xii. 1. 

P Josh. xxiv. 15. q Rom. vi. 13. r Ps. ciii. 1. 

1 Acts xxvii. 23. Rom. xiv. 7, 8. " Ps. cxix. 53. 
x Ezek. xxxvi. 31 . 



i960.] IMPORTANCE OF FAMILY RELIGION. 173 

MDCCCCLX. 

THE IMPORTANCE OF FAMILY RELIGION. 

1 Cor. vii. 16. What knowest thou, wife, whether thou shalt 
save thy husband ? or how knowest thou, O man, whether thou 
shalt save thy wife ? 

WE, who live under laws generally known and 
acknowledged, have little conception what difficulties 
arose to the Church in the apostolic age, from the 
licentious habits of many upon their first conversion 
to Christianity. Those who had been brought up as 
heathens saw no evil in concubinage : and those who 
had been educated as Jews imagined that they were 
still at liberty to put away those with whom they had 
been united in the bonds of matrimony. In some 
respects, the very habits and ordinances of pious men 
amongst the Jews tended to confirm the Christian 
converts in their errors. They were not aware, that 
some things were tolerated among the Jews, and, on 
some particular occasions, even enjoined, which yet 
were positively forbidden by the Christian code. It 
will be remembered, that, after the Babylonish Cap 
tivity, many of the Jews who had returned to Canaan 
" took wives of the people of the land," and thereby 
greatly provoked the Lord to anger. On that occa 
sion, Ezra commanded all of them to put away their 
wives and children 3 . Hence, when persons had been 
converted to Christianity, a doubt arose in their minds, 
whether they were not bound, or at least authorised, 
to separate themselves from their unbelieving part 
ners. This case had been stated to the Apostle, for 
his opinion respecting it : and he, by God s special 
command, forbad any such measure. Even if a 
person, being a Christian, had so far forgot his duty 
to God as to connect himself in marriage with an 
unconverted person, he was not at liberty to divorce 
her from him ; but he must exert himself to the 
uttermost to effect the conversion of his unbelieving 
partner. This was the line prescribed equally to all, 

a Ezra ix. 24. and x. 2, 10, 11, 44. 



174 1 CORINTHIANS, VII. 16. [i960. 

whether men or women : and agreeably to that rule 
they were all bound to conduct themselves, whatever 
difficulties might lie in their way. 

The words thus explained will lead me to shew 
you, 

I. The duty of persons in wedded life- 
Persons once brought into a marriage union should 
from thenceforth live, as it were, altogether for each 
other, even as the Lord Jesus Christ is incessantly 
occupied in promoting the welfare of his Church: and, 
as the Church is ever seeking to advance the honour 
of her divine Head, each should seek continually the 
other s salvation 

[If there be a oneness of sentiment between the parties, 
this will be easy. But whatever diversity of sentiment there 
may be between them, the duty is still the same ; and it should 
be performed with unremitting diligence. It is not to be 
supposed that such unions will often be found, as existed fre 
quently in the primitive Church, when, through the conversion 
of one party to the Christian faith, light and darkness, Christ 
and Belial, a believer and an infidel, were joined together. 
But between Christians, as converted to Christ, or yet in a 
state of unregeneracy, there is scarcely a less difference than 
between persons of different religions. And this difference 
exists to a great extent wherever the Gospel is preached in 
sincerity and truth ; and the duty of each party is then pre 
cisely the same as that which bound the converts from 
Judaism or idolatry to their unconverted partners. The 
utmost possible forbearance was to be exercised towards the 
person who was yet under the power of heathen darkness or 
Jewish superstition : and so should it be towards one who is 
yet in bondage to the world ; and who, perhaps, is irritated 
and enraged at the change that has been wrought in the mind 
of his dearest companion. Great allowance should be made 
for him. We must not expect him to see with our eyes : and, 
if he express grief or vexation at our conduct, we must con 
sider how we should have felt, if the change had been wrought 
in him, and we had yet continued under our former blindness. 
Grateful to God for the mercy vouchsafed to us, we should 
implore the same in his behalf: yea, we should " labour 
earnestly in prayer for him night and day," that God may 
open his eyes, and impart to him the salvation which we have 
experienced. We should remember, that the change has been 
wrought in us; and that therefore there is, so to speak, a 



1960.1 IMPORTANCE OF FAMILY RELIGION. 175 

ground for complaint on his side, who still retains his former 
sentiments and habits : and we must be prepared to endure 
unkindness from him, on whom we have inflicted so deep a 
wound. We must possess our souls in patience ; and labour, 
by meekness and by love, to win him, whose heart has never 
submitted to the preached word b .] 

To this the most distant prospect of success should 
be a sufficient inducement 

[Whatever the state of our partner may be, God is able to 
effect a change : " there is nothing impossible with him :" he 
can " quicken the dead," and " call forth into existence that 
which had no being." And great beyond conception is the 
power of prayer. The person that continues instant in prayer 
is almost sure to succeed at last. And what if success should 
be granted, even though it were after years of suffering and 
of supplication ? would not that be a very abundant recompence 
for all ? Yes : years of labour would be well repaid by such an 
issue. And how knowest thou, O husband, or O wife, whether 
this shall not be the issue of thy prayers? How knowest thou, 
whether thou shalt not be the happy instrument of saving 
thine unbelieving partner? Surely a mere possibility of such 
an event should be sufficient to call forth our utmost endea 
vours ; and we should with patient perseverance hold on to 
the end, " instructing in meekness him that opposes us, if God 
peradventure may give him repentance to the acknowledging 
of the truth ; and he may at last recover himself out of the 
snare of the devil, by whom he has been led captive at his 
will ."] 

But the questions need not be restricted to those 
in wedded life : they shew us equally, 

II. The duty of persons, in whatever relation they 
may stand to each other 

Manifold are the relations of civil and social life ; 
and in all of them, the same concern for the salvation 
of others becomes us. Such is our duty, 

1. In our own families 

[A person at the head of a family should consider all 
under his roof as committed to his care, to be brought up for 
God. It was said by God himself, with special approbation, 
respecting Abraham, " I know him, that he will command his 
children and his household after him, that they shall keep the 
way of the Lord d ." The same attention will he approve in 

h 1 Pet. iii. 1. c 2 Tim. ii. 25, 26. d Gen. xviii. 19. 



176 1 CORINTHIANS, VII. 16. [i960. 

us also : and the more we know of the evil of the heart, and 
of the danger of dying in an unconverted state, the more 
earnest should we be in the performance of this duty. And 
what if we he successful in one single instance ; will it not 
richly repay all the labour we can bestow on this good work ? 
Even as it respects this present life, what a bond of union 
exists between a man and his spiritual offspring ! What sweet 
counsel they take with each other, when going to the house of 
God as friends, or in the more retired intercourse of domestic 
life ! But, if we take eternity into the account, what shall we 
then say? Think of saving an immortal soul ! What an honour! 
what a joy ! O cease not, any of you, from this good work ; 
but go on steadily, with much patience, much forbearance, 
much earnestness, if by any means you may be honoured with 
" turning one soul from darkness unt light, and from the 
power of Satan unto God."] 

2. In the Church of God 

[The Church is one great family; amongst whom there is 
yet very ample occasion for mutual forbearance, and for mutual 
aid. All who believe in Christ are, in fact, one body ; and 
every member should take a deep interest in the welfare of 
the whole. It is to be lamented, that, even in the apostolic 
age, there were divisions and bitter animosities amongst those 
who ought to have been united in the bonds of brotherly 
affection : and so it is at this time. Many, because of a 
diversity of sentiment on some points, and frequently on points 
of inferior importance, are really separated from one another 
more widely than from the unconverted world. But such a 
disposition ill becomes the family of which Christ is the 
Head. We should all have but one object in view ; and 
labour with incessant care so to watch over each other : and 
we should " become all things to all men, if by any means we 
may save some e " ] 

3. In the world at large 

[Wherever there is an immortal soul, there should be an 
object of our care and love. We should not ask, in reference 
to any human being, " Am I my brother s keeper?" We all 
have a debt of love, which we should be paying to every child 
of man. Especially should we be concerned for the salvation 
of their souls, and be using all the means in our power to 
advance it. The unconverted heathen, the unbelieving Jew, 
and the scoffing infidel, should be objects of our tenderest 
compassion, as should also be the careless and ungodly all 
around us ; and, both by secret prayer and benevolent efforts, 

e 1 Cor. ix. 202-2. 



1961.] ABIDING IN OUR CALLING. 177 

of whatever kind, we should seek their salvation. And what 
if we be the means of saving one single soul ? Verily I say 
to you, that we shall cause all heaven to rejoice: for " there 
is joy among the angels in the presence of God over one 
sinner that repenteth." Know ye this, brethren ; " know, that 
whoso converteth a sinner from the error of his way, shall 
save a soul from death, and shall hide a multitude of sinsV 
Shall not such a prospect stimulate us to exertion ? You will 
say, you are not sure to succeed in your efforts. True : but 
are you sure that you shall not succeed ? " How knowest 
thou, O man," what God shall be pleased to effect by thy 
means ? Thou mayest be among the weakest of the people ; 
yet that should not discourage thee : for God delights to 
honour those who honour him; and " he will perfect his own 
strength in thy weakness." But, at all events, if we should 
fail in doing good to others, shall none accrue to ourselves ? 
This cannot be : for " God will reward every man according 
to his own labour 8 ;" and he who "watered others, shall be 
watered also himself."] 

f Jam. v. 19, 20. s 1 Cor. iii. 8. 



MDCCCCLXI. 

ABIDING IN OUR CALLING. 

1 Cor. vii. 24. Brethren, let every man, tvherein he is called, 
therein abide with God. 

THE state of the Church, at the first introduction 
of Christianity, was full of embarrassment : the Jewish 
converts knew not how to conduct themselves in re 
ference to the Mosaic law, which was now abrogated ; 
nor did the Gentile converts find it easy to submit to 
a moral discipline so different from that to which 
they had been hitherto accustomed, and so strict as 
that which Christianity imposed. The union also of 
Jews and Gentiles in the same society, like that of 
two contending elements, was a source of continual 
discord. The persecutions too, which each were 
called to endure, tended yet further to make their 
path of duty more intricate ; so that not even the 
wisdom and authority of St. Paul himself were suffi 
cient to adjust the difficulties which arose, without a 
special appeal to the whole college of Apostles, and 

VOL. XVI. N 



ITS 1 CORINTHIANS, VII. 24. [1961. 

the public sanction of their united authority. The 
epistle before us gives a great insight into the state 
of things as existing at that day, and shews how 
much there was to be rectified in the whole Christian 
Church. But, not to notice the various evils which 
prevailed in the Church at large, we will fix our 
attention on some difficulties which the Corinthians 
had submitted to the Apostle for his advice. Many, 
who had been converted in the married state, had to 
encounter the most painful opposition from their un 
converted relatives : the husband being filled with 
resentment against his wife, and the wife against her 
husband. Hence arose a question, whether it was not 
expedient for the two to separate, rather than, by 
continued feuds, to embitter each other s life. On 
this subject they wrote to him for his advice. The 
Jewish and Gentile converts also consulted him how 
they might best satisfy their own minds under their 
respective circumstances, and most approve them 
selves to that God whom they desired to serve. 
Doubts also arose amongst believing servants, whether 
they ought not, at any risk, to leave the masters who 
were hostile to the religion they had embraced. To 
each of these the Apostle gives an appropriate an 
swer : and then lays down as a general rule, that 
" whereinsoever any man was called, he should not. 
think of leaving his calling, but should abide therein 
with God." This rule he twice prescribes, within the 
space of a few verses a : and therefore we may well 
regard it as deserving the most attentive consideration. 

For the elucidation of the whole subject, I shall 
endeavour to mark, 

I. The feelings which the Gospel is apt, under pecu 
liar circumstances, to engender 
There is, as we all know, a great difference between 
the states and conditions of different men 

[The Jews, for instance, were, for the space of fifteen 
hundred years, distinguished above all the rest of the human 
race, by the light of revelation, and by ordinances of divine 

a ver. 20, 24. 



1961. ]J ABIDING IN OUR CALLING. 179 

appointment: and, from the apostolic age, the followers of 
Christ have, in like manner, been honoured as the depositories 
of the Gospel, whereby alone we are instructed how to obtain 
favour with God, and secure to ourselves the possession of an 
eternal inheritance. If we compare the state of Mahometans 
or Pagans with that of the Christian Church, we shall see how 
greatly we are favoured ; and what reason we have to adore 
our God for that light which we enjoy, and of which they have 
no just conception. 

And as there is a difference in men with respect to religious 
privileges, so also is there in relation to their civil advantages. 
Some are rich, and possessed of extensive authority; whilst 
others are poor, and altogether subjected to the will of their 
superiors. Some enjoy the blessings of a liberal education, 
whereby their knowledge is expanded and enlarged ; whilst 
others are shut up in ignorance, and, by a continued necessity 
for bodily labour, are precluded from all opportunity of en 
riching their minds by intellectual pursuits. Some enjoy, 
without labour, all that the world can give ; whilst others 
are scarcely able, even by the most unwearied exertions, to 
obtain what is necessary for the support of themselves and 
families ; or perhaps even to get employment for their in 
dustry, or to subsist at all, except by a degrading supply of 
eleemosynary aid.] 

Now, to the natural man, these distinctions are an 
occasion of much murmuring and complaint 

[Men see that such a state of things exists; and they feel 
the inconveniences arising from it : and, inasmuch as it arises, 
for the most part, neither from any exalted merit in the higher 
classes, nor any peculiar demerit in the lower, they view it with 
an envious eye and a repining heart. They do not understand 
what necessity there is for such a state of things, nor how con 
nected it is, for the most part, with civilization and the liberal 
arts. They are not aware, that if the whole system were sub 
verted, and all men were reduced to perfect equality, the same 
inequality would soon arise, and greater evils ensue than those 
which had been already experienced. The disparity alone is 
felt; and no wonder if, in an inconsiderate mind, it create a 
measure of uneasiness and discontent.] 

For a season, even the Gospel itself, instead of 
removing this feeling, is calculated rather to engender 
it- 

[Doubtless, in itself, the Gospel is fitted only to reconcile 
the mind to every dispensation of providence : but, till it has 
gained a due ascendant over us, it may, through the corruption 
of our nature, operate rather as affording an additional ground 



180 I CORINTHIANS, VI J. J>4. [1961. 

tor discontent: lor it brings eternity to view : and a person, 
once beginning to feel the value of his soul and the importance 
of eternity, contemplates with more than common interest the 
advantages which men of learning and of leisure have, for the 
acquisition of knowledge, and the advancement of their eternal 
interests. A bond-slave, for instance, whose every hour is 
devoted to some laborious task, and to whom the very means 
of grace are denied by a cruel master, what prospect, it may be 
said, has he of attaining salvation, in comparison of one whose 
wealth and independence place within his reach every assistance 
that he can stand in need of? Can we wonder if a person so 
circumstanced murmur and repine at his hard lot? Such, no 
doubt, was the state of many, both of wives and servants, 
whom the Apostle speaks of in the preceding context. And 
hence arose the necessity for the encouragement which he 
affords the bond-slave, saying, " If thou art called, being a 
servant, care not for it :" and for the direction which, with an 
emphatical repetition, he gives to all ; " Whereinsoever any 
man is called, let him therein abide with God."] 

A juster view of the Gospel, therefore, will lead us 
to contemplate, 
II. The conduct which it ought rather to inspire 

A relinquishment of our calling is not that which 
the Gospel recommends. A continuance in it is 
rather enjoined, whether to those who are unhappily 
yoked to an unbelieving partner, or to those who are 
subjected even to the most oppressive bondage : for 
though it admits, that liberty, if tendered, is rather to 
be preferred, it still requires that no unlawful effort 
be made to obtain it. In whatever state a man be 
called to the knowledge of the truth, he should abide 
therein with God ; that is, 

1. In submission to his will 

[Every state should be regarded as appointed us of God. 
Whatever be the means which are instrumental to the fixing 
of our lot, still it must be considered as disposed altogether by 
Him who " doeth all things after the counsel of his own will." 
There was not a tribe, no, nor an individual, in all Israel, 
whose inheritance was not appointed of the Lord. And so it 
is in every age, and every place. Now, we know that God 
orders every thing with perfect wisdom : and, whether we see 
the reasons of his dispensations or not, he will shew, in due 
season, that he has done all things well. He acts in reference 
to mankind at large, as he has done in reference to our natural 



1961.] ABIDING IN OUR CALLING. 181 

body. He has given us many members ; and has endued every 
member with faculties suited to its state, and proper for the 
discharge of its peculiar office. All the parts have not the 
powers of the eye or of the ear : but some have a higher, and 
others a lower, office assigned to them, so as most to conduce 
to the good of the whole. And thus it is in the body politic ; 
the whole of which is benefited by a just distribution of powers 
and offices assigned to the different members : nor has any 
member any just occasion to complain of its situation or use, 
since all are necessary to the perfection of the whole, and all 
subservient to the good of the whole. The collective welfare, 
rather than its own individual use, should be the ambition and 
the happiness of every part.] 

2. In dependence on bis grace- 
fin every station we may serve the Lord. Doubtless it 

is more difficult to maintain our integrity in some situations 
than in others ; but yet, whatever be our trials, " the grace of 
Christ is sufficient for us ;" and God has promised that we 
shall have no temptation without a way to escape, or ability to 
bear it b ." We should, therefore, not sit down in despair, as 
though our calling were such as that God could not be served 
in it. If we cannot do all that we could wish in a way of 
active service, we may yet bear and sustain his will : and 
passive obedience is no less acceptable to him than active ; 
yea, it is in some respects the more acceptable, because it is 
the more difficult. A man may shut us up in prison, and pre 
vent our intercourse with men : but can he intercept our flight 
to heaven, or prevent the descent of God into our souls? Can 
he rob us of the communications of grace and peace, which 
our heavenly Father has bestowed ? No : we may laugh him 
to scorn, and defy his utmost efforts. The utmost that he can 
do is, to kill the body : he cannot, for a moment, touch the 
soul, or obstruct its happiness. " If God be for us, who can 
be against us? Only let God be our refuge and our hope, 
and no situation under heaven can prevent us from discharging 
the very offices which he has assigned us, or from drinking 
deeply of the " streams which refresh and gladden the whole 
city of God."] 

3. In endeavours to promote his glory 

[As God may be served by all, so may he be glorified in 
all. It matters not what the particular service be to which 
we are called, if only we endeavour to honour him by it. The 
bond-slave honours him as much by a meek submission to his 
will, as the greatest potentate on earth does by the most 

b 1 Cor. x. 13. 



182 1 CORINTHIANS, VII. 24. [1961. 

diffusive benevolence. It is not in great things only that God 
is glorified : for, as he has told us, " whether we eat or drink, 
to do all to his glory," we may be sure that, even in the most 
common acts that can be performed, this blessed end may be 
attained. Aim, then, at this : keep your eye steadily fixed on 
this, under every circumstance of life : seek " that in all things 
God may be glorified, through Jesus Christ :" and if this end 
be attained, you need not care whether it be by action or 
suffering, " by life or death."] 

A QUESTION, however, of great importance here oc 
curs : Are we forbidden, under any circumstances, 
to change our calling ? 

[I apprehend not. The Apostle s rule is general, not uni 
versal. Were the rule absolutely universal, no converted 
person could marry, or assume the pastoral office, or perform 
many other duties, which must, without such a change, be 
totally neglected. But no man should change merely on 
account of the difficulties that attend his present calling. We 
should guard exceedingly against fickleness of mind, and a 
cowardly desertion of our post on account of the trials which 
we meet with in the way of duty. Who ever sustained heavier 
conflicts than the Apostle Paul ? Yet did he not account them 
any reason for abandoning his apostolic office. We should 
rise to the occasion, whatever the occasion be ; and be ready, 
when dissuaded or discouraged, to reply, " None of these 
things move me ; neither count I my life dear unto me, so that 
I may but finish my course with joy." There may, however, 
be occasions whereon we may be " moved by the Holy Ghost" 
to give up a calling, that is purely temporal, for one that is 
spiritual: yet, in reference to such calls, I confess that the 
greatest jealousy over ourselves is desirable, and the utmost 
watchfulness that we deceive not our own souls. That many 
have taken upon themselves the ministerial office, who were 
never truly called to it, I have no doubt : but that many have 
relinquished other callings, and devoted themselves to this, to 
the great advantage of God s Church, is certain. To lay down 
rules by which every case should be determined, and every 
difficulty solved, would be impracticable, because of the infinite 
diversity of circumstances which must be taken into considera 
tion in every different case : but, in every prospect of change, 
recourse should be add to prayer, for God s special direction : 
nor should we move, till we have some evidence that the pillar 
of the cloud is moving before us. One thing, under all cir 
cumstances, is necessary : whether we change our calling or 
not, we should be careful to " abide with God." We must 
walk with him ; we must go in and out before him ; we must 
approve ourselves to him ; we must bear in mind the solemn 



1962. J MODERATION INCULCATED. 183 

account which we must shortly give to him at the judgment- 
seat of Christ. Whilst we look to him in such a mind as this, 
we need not fear but that he will lead us aright, and prosper 
us in our ways, and conduct us in safety to his heavenly 
kingdom.] 



iMDCCCCLXII. 

MODERATION IN THE USE OF EARTHLY THINGS INCULCATED. 

1 Cor. vii. 29 31. This I say, brethren, the time is short : it 
remaineth, that both they that have wives be as though they 
had none ; and they that weep, as though they wept not ; and 
they that rejoice, as though they rejoiced not; and they that 
buy, as though they possessed not ; and they that use this 
world, as not abusing it : for the fashion of this icorld passeth 
away. 

IT is no inconsiderable part of Christian wisdom 
to distinguish clearly between things lawful, things 
expedient, and things necessary : since many things 
must be reduced under one or other of these heads 
according to the circumstances connected with them. 
The Apostle is writing upon the subject of marriage ; 
and gives it as his opinion, that though at all times 
lawful, and to some persons necessary, it was, at that 
particular season, inexpedient for those who could 
conveniently abstain from it ; because the cares ne 
cessarily attendant on a married life would increase 
their difficulties during the present persecuted and 
afflicted state of the Church. But, while they were 
all left at liberty respecting the line of conduct they 
would pursue in relation to this, he solemnly warns 
them, that the same abstraction from worldly cares, 
and indifference to worldly pleasure, were necessary 
for all who would approve themselves to God. As 
his words equally concern the Church of God in all 
ages, it will be proper to consider, 

I. The direction given us with respect to the things 

of time and sense- 
It is but too obvious that men s regards to this 
world are, for the most part, inordinate and ex 
cessive 



184- 1 CORINTHIANS, VII. 2931. [1962. 

[If all do not set their hearts upon the same object, there 
is something which every unconverted man regards with an 
idolatrous attachment. Has he some prospect of attaining it? 
his mind goes forth to it in warm and eager desire. Is there 
reason to apprehend a disappointment respecting it? he is 
kept in anxious suspense, as though all his happiness were 
bound up in it. Is he brought to the possession of it ? he 
congratulates himself as having reached the summit of his 
wishes, and thinks he can never lend himself too much to the 
enjoyment of his newly acquired comforts. Is he by any 
means bereaved of his beloved idol ? what vexation of mind, 
and what dissatisfaction with the dispensations of Providence 
does he feel ! He is so entirely swallowed up in sorrow for 
his loss, as to be insensible of all his remaining blessings. 
Of course, men will differ widely as to the particular gratifi 
cation which they affect: some find their delight centered in 
their wife or children ; others in their wealth and honour ; 
others in their ease and pleasure ; and others again in some 
indulgences, which habit has rendered essential to their happi 
ness : but the same love of carnal things, however diversified 
as to its objects, pervades mankind of all ages and of all 
descriptions.] 

But we should maintain an equableness of mind un 
der all circumstances, however pleasing or afflictive 
[We are not required to exercise a stoical apathy under 
the various events of life; we may rejoice or weep, according 
as the occurrences of the day are suited to excite the affection 
of joy or sorrow. But " our moderation should be known unto 
all men ;" nor should any thing of a temporal nature so occupy 
our minds, as to make us forget that we have concerns of 
infinitely greater importance. Have we " formed a connexion" 
that promises us the highest bliss? we should so enjoy the 
creature as to be ready to surrender it up again to God, when 
soever he may be pleased to call for it. Are we " weeping" 
for the loss of a dear relative, or on account of any other 
calamity? we should not so give way to sorrow as to forget 
that we have God for our friend, and heaven for our inheritance. 
Has any thing of a very "joyous" nature befallen us? we 
should still remember, how unsatisfying it is in its nature, how 
contracted in its use, how precarious in its continuance, and 
how short in its duration ; and we should regulate our joy by 
such considerations as these. Have we been blessed with such 
success, that we are enabled to " purchase" great possessions? 
we should be watchful over our spirits, that we do not say, like 
the fool in the Gospel, " Soul, thou hast much goods laid up 
for many years, take thine ease, eat, drink, and be merry 8 ." 
a Luke xii. 18, 19. 



1962.] MODERATION INCULCATED. 185 

And while we " use" our good things with thankfulness to the 
Donor, we should be careful never to " abuse" them to the 
purposes of pride, intemperance, and carnal ease.] 

This direction derives great force and importance 
from, 

II. The reason with which it is enforced 
Every thing here below is transient and of short 
duration 

[" Time is short :" if our days be extended to seventy or 
eighty years, the whole period of our existence will appear but, 
as it were, " a span long," when we come to the close of it : or, 
if we compare it with eternity, it is no more than the twinkling 
of an eye. Moreover, while our lives, like a sail that is in the 
act of being furled, are every moment contracting, every thing 
around us also is drawing to a close b . As actors on the stage 
perform the part assigned them, and each succeeding scene 
brings their fictitious joys or sorrows to a speedy termination, 
so we make our appearance on the stage of life ; and, having 
sustained the character allotted us by the Disposer of all events, 
we soon bid adieu to all these transient scenes, and enter on 
a state of everlasting bliss or woe c . Or as men please them 
selves with some empty show, that passes in procession before 
their eyes, but it is scarcely come fully into view before it 
begins to recede, and in a little time totally disappears; so we 
scarcely behold the glare and glitter of this vain world, before 
the enchanting prospect vanishes, and the phantom passes on 
ward, to astonish and delude succeeding generations.] 

Can there be any stronger argument for sitting 
loose to the things of time and sense ? 

[Were either our joys or our sorrows permanent, there 
would be some reason for having our minds deeply affected 
with them : but when we know that a few months or years must 
put an end to every present sensation, does it become us to be 
much elated with what is pleasing, or much depressed with 
what is painful? Should not the infinitely greater importance 
of eternal things so engross our minds, as to render every 
temporal concern comparatively trivial ? Should not the pro 
spect of appearing before the judgment-seat of Christ cause us 
to estimate our happiness by a far different standard, and to 
consider ourselves in a blessed or miserable state, not so much 
by what we enjoy or suffer in this present world, as by our 

b 2u) flfTaXptVoc translatione e Velis sumpta Beza. 

i s thought by some to convey this idea : others think it 



refers rather to a passing spectacle. 



186 1 CORINTHIANS, VII. 2931. [1962. 

preparation to give up our account to God, and our hope of 
an approving sentence from the Judge of quick and dead? 
Let then the transitoriness of earthly things moderate our 
affection to them, that whether we attain and enjoy them, or 
lose and want them, we may still have God as our abiding and 
all-sufficient portion.] 

ADDRESS 

1. The young and inexperienced 

[You are ready to imagine that some change in your cir 
cumstances, to which you look forward, or perhaps which you 
rather wish for than expect, would make your cup to overflow 
with joy, and perfectly satisfy your most enlarged desires. But 
be assured that, if you could at this moment possess all that 
your heart can wish, you would be quickly constrained to 
confirm the testimony of Solomon, that it is " all vanity and 
vexation of spirit." Happy would it be for you if you could 
be prevailed upon to purchase your experience at the expense 
of others ; and not, like those who have gone before you, grasp 
at a shadow till you lose the substance. Ask those who are 
old and grey-headed, whether they have not found the world to 
be " a vain show, wherein men disquiet themselves in vain d ?" 
And ask the godly in particular, whether they who fear God 
have not a truer enjoyment even of this present world, thau 
the votaries of gain or pleasure 6 ?" Or rather we would say, 
attend to God s expostulation, and obey his voice ; " Where 
fore do ye spend money for that which is not bread, and your 
labour for that which satisfieth not ? Hearken diligently unto 
me, and eat ye that which is good, and let your soul delight 
itself in fatness f ."] 

2. Those who have grown old in the service of the 
world 

[Lamentable it is, that the very persons who have found 
the insufficiency of the world to make them happy, are still as 
regardless of the eternal world, as those who are just entering 
on the delusive path. If age or experience have blunted the 
edge of their feelings with respect to present things, they are 
as insensible as ever either of pain or pleasure from spiritual 
concerns : nor are they at all more stimulated to improve the 
time that remains to them, than if their eternal interests were 
of no value. Yea, age has often no other effect than to con 
firm the errors, and rivet the prejudices, of their former years. 
Inquire, brethren, whether you have profited by your expe 
rience ; and whether you be now " setting your affections on 

d Ps. xxxvii. 6. e 1 Tim. vi, 17. Matt. v. 5. 

f Isai. Iv. -2. 



1963.1 AGAINST CAREFULNESS. 187 

things above, and not upon things below s?" You have 
hitherto regarded the blessed Saviour, and your own immortal 
soul, as though you regarded them not; and suffered your 
whole heart to be occupied about the world. Now reverse 
your conduct, and all will yet be well : let the greatest con 
cerns of time and sense make but a light impression on your 
minds ; and let an interest in Christ, and the salvation of your 
soul, be regarded henceforth as the one thing needful. " Be 
no longer fools, but wise, redeeming the time, because the days 
are evil h :" and while the fashion of this world is passing away, 
endeavour to secure an " incorruptible inheritance in heaven."] 

s Col. iii. 2. h Eph. v. 15, 16. 



MDCCCCLXIII. 

AGAINST CAREFULNESS. 

1 Cor. vii. 32. I u ould have you without carefulness. 

THERE were, as might be expected, subjects of 
great difficulty and delicacy submitted, from time to 
time, to the Apostle Paul, for his decision. In matters 
of expediency was he consulted, no less than of duty. 
Of that nature was the question which was proposed 
to him from Corinth, on the subject of marriage. Of 
the lawfulness of that holy ordinance there could be no 
doubt, since it was instituted by God himself, even 
in the time of man s innocency in Paradise. But of 
the expediency of embarking in the engagements of 
matrimony, under the circumstances of the Church in 
that day of trial and persecution, reasonable doubts 
might well be entertained. His opinion upon it there 
fore was asked ; and he gave his judgment with all 
the tenderness that the occasion required. " In that 
season of distress a ," he thought that persons of either 
sex would do well to keep themselves unmarried ; 
since they would be more at liberty to act, or suffer, 
for the Lord, than if they were involved in the cares 
and duties of a family. And as to the general ques 
tion, whilst he left all to judge and act for themselves, 
he thought that, where no very urgent reason existed 
for engaging in the matrimonial contract, it would be 

a ver. 26. 



1S8 1 CORINTHIANS, VII. 32. [1963. 

found more easy to serve the Lord fully in a single 
state, than in a state which must necessarily he at 
tended with some " distraction" and embarrassment. 
Upon this particular question I have no design to 
enter. But the basis upon which the Apostle framed 
his decision, is alike applicable to all cases, and in all 
ages: " I would have you without carefulness." Dis 
missing, therefore, from our minds the subject pro 
posed to him, and which, in fact, must depend 
altogether upon the personal feelings and peculiar 
circumstances of every distinct individual, I will pro 
ceed to shew you, 

I. The evil and danger of " carefulness "- 

Every kind of care is not evil ; but only that care 
which is attended with anxiety. And this is evil, 

1. As distracting our mind 

[It is surprising how even a small matter, upon which we 
set our hearts, will incapacitate us for attending to our spiritual 
concerns. Some object to be attained, or some trial to be 
avoided, or some difficulty to be overcome, though in itself of 
very trifling moment, will so dwell upon the mind as to 
indispose us for reading the word of God ; and will even so 
disturb our repose by night, as to unfit us for any mental ex 
ertion - The injury which this must do to the soul is 
obvious - ] 

2. As impeding our progress 

[The eastern dress is calculated to impede the movements 
of him that wears it : and hence Elijah girded up his robes, 
when he ran before Ahab b . To this the Apostle refers, when 
he speaks of " our laying aside every weight, and the sin that 
more easily besets us c ." Any care operates in this way, as a 
weight upon the feet, and an obstacle to our progress, even 
in temporal duties, and much more in those which are of a 
spiritual nature. Our blessed Lord illustrates this by another 
image, taken from agriculture ; and tells us, that " the cares of 
this world and the deceitfulness of riches choke the good seed 
that has been sown within us, and prevent it from growing up 
to perfection d "- ] 

3. As tending to turn us from the path of strict 
interit 



1963. J AGAINST CAREFULNESS. 189 

[Whatever engages the affections strongly, will warp the 
judgment, and produce a strong bias upon the mind. Duties, 
which would interfere with the prosecution of our object, will 
be neglected ; and measures, which may facilitate the attain 
ment of it, will be adopted, without any scrupulous attention 
to their exact legality. Truth, honour, probity, will be sacri 
ficed, rather than the favourite object be lost. And what need 
I say more, to mark the evil and danger of inordinate desire ? 
To whatever it have respect, it is a root and source of evil, 
which, if not corrected, will destroy the soul 6 .] 

You will then, of course, desire to be informed, 
II. How we may most effectually divest ourselves of 

it- 
Much might be spoken upon this subject : but two 
hints only shall suffice : 

1. Get a deep sense of the obligations which God 
has laid on us 

[See what your God has already given you in the bless 
ings of creation in the care of his providence 

and, above all, in the wonders of redemption -What 
can you wish for more? Should not a reflection on these 
things fill you with unutterable joy? What can any thing else 
be in comparison of these stupendous mercies ? Verily, what 
ever it be that is the object of your desire, it can be no more 
than the dust upon the balance, when weighed against the 
inconceivable blessings already conferred upon you ] 

2. Get a lively sense of the obligations which he 
has laid upon himself &]so respecting us 

[He has bound himself to us by covenant and by oath, 
that " we shall want no manner of thing that is good." If 
only we "seek first the kingdom of God and his righteous 
ness, every earthly blessing shall be added unto us." We 
have only to " make our requests known to him, and all that 
we want shall be done unto us f ." We have no more real 
occasion for carefulness than the birds of the air g , or than the 
child in the mother s arms. The clouds, the rock, the very 
ravens, should supply our wants, and for forty years together, 
rather than we should be destitute of any thing that is good. 
Only call to mind how the Almighty God cares for you, and 
you will feel no difficulty in casting your care on him h ] 

APPLICATION 

e 1 Tim. vi. 9, 10. f Phil. iv. 6. 

g Matt. vi. 2.534. ll 1 Pet. v. 7. 



190 1 CORINTHIANS, VIII. 2. [1964. 

[Dear brethren, I would have you all like Mary ; who, 
when her sister " Martha was careful and cumbered about 
many things, was intent only on the one thing needful." In 
relation to the concerns of eternity, be as careful as ye will. 
In reference to these things, the Apostle approves of, and 

applauds, our care 1 And, if only in this matter ye will 

be " as wise as the children of this world," ye shall never fail 
of obtaining all that your souls can desire ] 

* He uses the same word in reference to both, and no less than five 
times : ver. 3234. 



MDCCCCLXIV. 

PROPF.R ACCOMPANIMENTS OF KNOWLEDGE. 

1 Cor. viii. 2. If any man think that he knoweth any thing, he 
knoweth nothing yet as he ought to know. 

OF all the apostolic churches, not one abounded 
with such various and enormous evils as that of Co 
rinth. To bring the people to a better mind was the 
continual labour of the Apostle ; and a difficult task 
lie found it : for, whilst some denied his authority, 
others justified the very evils which he endeavoured 
to correct. Hence, on different subjects, an appeal 
was made to him, that he might state his sentiments 
upon them fully, and lay down rules for their future 
conduct. 

The eating of meats offered to idols was a ground 
of much contention among them. They all, to a cer 
tain degree, were agreed on this, that " an idol was 
nothing in the world ;" and that the circumstance of 
meat having been offered to an idol could not defile 
the meat itself, or render it unfit for food. But there 
were some who thought, that by eating such meat 
they should, in some respect, be partakers in the 
idolatry of those who had offered it to their idols. 
Those who saw their liberty in relation to this matter 
felt proud of their superior discernment ; and, for 
the purpose of displaying their superiority to such 
antiquated prejudices, would actually go into the 
very temples of the idols, and ait with the idolaters 



1964.] FROPER ACCOMPANIMENTS OF KNOWLEDGE. 191 

themselves. This, as might be well expected, gave 
great offence to their weaker brethren, and proved a 
stumbling-block to many ; who were induced, by this 
example, to pursue the same line of conduct, whilst 
yet they doubted the lawfulness of it in the sight of 
God; and thus were led to the commission of damning 
sin by the unhallowed boldness of their own brethren a . 
The Apostle marked the precise line of distinction 
which ought to be observed in this matter. The 
eating of meat offered to idols was allowable ; since 
neither the act, nor an abstinence from it, would 
make them either better or worse in the sight of God. 
But the eating of it in an idol s temple was decidedly 
wrong; since it did, in fact, both sanction idolatry, 
and involve them in a participation of it b . But the 
eating of it at all, in the presence of one who doubted 
the lawfulness of it, was wrong ; because it put a 
stumbling-block in the way of a weak brother, and 
tempted him to violate the dictates of his less- 
enlightened conscience. The Apostle acknowledges 
that the general sentiment respecting the vanity of 
idols was right ; but still declares, that if any person 
thought his knowledge so decisive that it needed not 
to be under the regulation and controul of love, it 
was a clear proof that, " as yet, he knew nothing as 
he ought to know." 

Now, though this subject is not of any great in 
terest to Christians in general, I conceive it to be of 
very great importance to Churches, where there is 
any considerable profession of religion; and especially 
to Churches wherein there are, as at Corinth, a 
number of persons who need to have the lines of 
demarcation drawn between Christian liberty and 
Christian duty. 

I will proceed, then, to set before you, 
I. The defects usually attendant on knowledge 

We must not take the Apostle s words in too strict 
a sense, as though a person must be unconscious of 
any proficiency in knowledge : it is not possible for 

a ver. 711. b I Cor. x. 18 22. 



192 1 CORINTHIANS, VIU. 2. [1964. 

one who has studied a subject thoroughly to imagine 
himself as ignorant of it as he was before he turned 
his attention to it, or as another person who has never 
spent one hour in the contemplation of it. It is not 
possible for a philosopher to suppose himself on a 
level with a peasant in point of intellectual attainment. 
The very idea is altogether repugnant to reason and 
common sense : and, therefore, we must be careful 
not to put on the Apostle s words a construction 
which would involve such an absurdity as that. 

But knowledge, through the corruption of our fallen 
nature, is attended with many and great defects. It 
is but too frequently accompanied with, yea, and too 
often generates in its possessors, 

1. Conceit 

[To speak of knowledge generally, would draw us too far 
from our subject. It is of knowledge as connected with religion 
that we are called to treat : and perhaps it is in that precise 
view that its attendant evils are most fully seen. For it is not 
attained by great labour, like other knowledge. There is a key 
to that, which is not to be found in relation to any other branch 
of knowledge whatever ; a key which will open a way to all its 
richest stores, and without which its stores are inaccessible to 
mortal man : and that key is a broken and contrite spirit. 
Now, as this key may be in the possession of a poor unlettered 
man, whilst a man of learning and research has not found it, 
the poor man may have his mind enriched with stores to which 
his more learned neighbour is an utter stranger: and there- 

O O 

fore it must not be thought strange, if, in an uncultivated 
mind, it should generate somewhat of conceit. The possessor 
of that key has a consciousness that " God has revealed to 
him, a babe, what he has hid from the wise and prudent;" 
and therefore feels himself, in that respect, superior to his less- 
enlightened, though more learned, neighbour : and if he be 
somewhat elated with a superiority which nothing else could 
give him, we may lament it, but we cannot altogether wonder 
at it. But this conceit is frequently carried beyond the objects 
of mere spiritual discernment, and leads persons to think that 
they have a like superiority in reference to all things connected 
with religion : and here they greatly err; for the things which 
come within the sphere of spiritual discernment are few; such 
as, the depth of our fall, the necessity of a Saviour, the beauty 
of holiness, and our entire dependence on the influences of 
the Holy Spirit for the production of every good work within 
us: but the things connected with these are infinite; and, for 



1964.] PROPER ACCOMPANIMENTS OF KNOWLEDGE. 193 

a just view of them, we must be indebted to much deep learn 
ing and critical research. And it is an evil, a very great evil, 
when religious people, because their eyes have been opened, 
and they can say, " Whereas I was blind, I now see," imagine 
that they can see what is really beyond the sphere of their 
observation.] 

2. Dogmatism 

[Wherever there is conceit, there will be a proportionate 
degree of readiness to dictate to others. Men, conceiving 
themselves to be right, will of course conclude all others to 
be wrong ; and will lay down the law with as much confidence 
as if they were infallible. Persons of every different communion 
will do this: the Papist and the Protestant, the Churchman 
and Dissenter, the various classes of Dissenters, all are alike 
assured that they themselves are right, and that all who differ 
from them are wrong. Nor is it only in the forms of Church 
government that they will express this confidence, but also in 
relation to the doctrines of our holy religion ; every one being 
ready to make articles of faith for his neighbours, as well as 
for himself, and to exclude from the pale of his Church all who 
cannot pronounce his Shibboleth. In truth, this has been the 
source of almost all the divisions that are to be found in the 
Church of God. It is this species of dictation which has driven 
from the Popish Church millions of holy men : and I am not 
sure that the Church of England also would not have done 
better, if she had left on neutral ground all which has no direct 
bearing on the spiritual welfare of her communicants. The 
Apostle complains of those at Corinth who insisted on points, 
which, if complied with, rendered men no better, or, if 
neglected, rendered them no worse. And had his spirit been 
more generally prevalent amongst every denomination of Chris 
tians, there would have been more real unity amongst them 
than all the acts of uniformity in the world, and all the rules 
of every distinct body, ever did, or could, produce.] 

3. Contemptuousness 

[This is nearly allied with the former. The next step to 
the believing that others are blind in comparison of ourselves, 
is, to despise them for their want of just discernment. Hence 
religious professors often speak of those who maintain different 
sentiments from themselves, as ignorant and carnal. Witli 
what contempt will a Calvinist regard an Arminian brother, as 
having no insight into Divine truth; whilst an Arminian will 
ascribe to his Calviriistic brother every sentiment that is de 
grading to God, or discouraging to man. Those of their own 
party are wise : but all others are " fools and blind." How 
much of this leaven was there in the Corinthian Church ! and 
VOL. xvi. o 



194 1 CORINTHIANS, VIII. 2. [1964. 

how much is there of it in the present day ! How many are 
" fond of vain jangling, desiring to be teachers, though they 
understand not what they say, nor whereof they affirm," but 
doting about questions and strifes of words, whereof cometh 
envy, strife, railings, evil surmises, and perverse disputings c !" 
Whereas the one rule of conduct to a Christian should be this : 
" We that are strong ought to bear the infirmities of the weak, 
and not to please ourselves d ." In truth, I scarcely know 
whether ignorance itself be not preferable to knowledge so 
absurd : for ignorance is destructive to ourselves only ; whereas 
a contemptuous spirit of dictation is injurious to the whole 
Church. But this I know, at all events, that " if a man think 
himself to be something when he is nothing, he deceiveth him 
self 6 ;" and that true wisdom is, to " esteem others better and 
wiser than ourselves f ."] 

But let me turn from this painful subject, to mark, 

II. The qualities with which our knowledge should 
be imbued 

Knowledge is doubtless a most signal blessing, if 
it be accompanied with those dispositions which will 
turn it to good account. It should in every instance 
be blended, 

1. With humility 

[The effect of knowledge should always be, to shew us 
how little we know. In every science under heaven we can 
advance but a little way: after a few steps, we are wholly 
out of our depth. And, if this be the case with respect to 
sciences which admit of demonstration, how much more must 
it be so in reference to religion, where we know nothing but 
V revelation ! Look at the philosophers of Greece and Rome, 
and see how little they knew, either of God or man. The most 
unlearned person who has been instructed in the knowledge 
of the Gospel has juster views of God, and of man, than all 
the wise men of antiquity put together. Yet what does the 
most exalted Christian know, either of the one or the other? 
Of God we have no positive knowledge at all : our knowledge 
of him is altogether negative. We know that He is not a 
material being ; and therefore we call him a Spirit : but we 
know no more what a Spirit is, than we did the hour that we 
were born. We assign to him certain perfections: but what 
those perfections are in themselves, or how they are exercised, 
we know scarcely any thing: we only know that he is not weak, 

c 1 Tim. i. f>, 7. and vi. 4. d Rom. xv. 1. 

c Gal. vi. 3. f Phil. ii. 3. 



1964.1 PROPER ACCOMPANIMENTS OF KNOWLEDGE. 195 

not unwise, not unjust, not unmerciful, and so on : but, if we 
should attempt to declare what he is, we should only " darken 
counsel by words without knowledge." Of man, too, how little 
is known ! Self-knowledge is exceeding rare : and the person 
in whom it exists in the highest degree will be the most ready 
to acknowledge the truth of that observation, " The heart is 
deceitful above all things, and desperately wicked: who can 
know it ?" In a word, " If any man would be truly wise, he 
must become a fool, that he may be wise g ."] 

2. Diffidence- 

[Where such a multitude of opinions prevail on all sub 
jects, who is he that shall claim an exemption from error? 
Who will venture to say, * All others are wrong, and I am 
right ? Doubtless there are some truths of which, in a general 
view, we may be confident ; because they are revealed so 
plainly in the word of God, that they cannot be misappre 
hended ; and because we have the witness of them in our own 
souls. But when we come to enter into particulars, we soon 
find ourselves involved in difficulties that are insurmountable, 
if not in absolute contradictions. Let us try this in reference 
to any point whatever ; and we shall have evidence enough of 
our ignorance, even in the things that we are best acquainted 
with : nay, we shall find, on many occasions, reason to alter 
our opinions, and, on fuller information, to adopt those which 
we had before rejected. We should be careful, therefore, so 
to embrace sentiments, as to hold ourselves still open to con 
viction ; and so to maintain opinions, as to admit that others 
may be possessed of truth as well as we.] 

3. Consideration 

[There may be much knowledge, where there is but little 
wisdom. Knowledge may be superficial and crude ; though, 
I confess, in that state it scarcely deserves the name of know 
ledge. It ought to be matured by a large and comprehensive 
view of things, under all the variety of circumstances in which 
they can occur : for, without such an attention to circumstances 
our very knowledge may be foolishness, and our light no better 
than darkness. We know that we are to observe every ordi 
nance that God has enjoined : but if the calls of mercy be 
heard, they must supersede even the plainest ordinance that is 
of a ritual nature. In the chapter before us, as in the Epistle 
to the Romans also h , the want of consideration was that which 
was particularly blamed in those who ate the meat which had 
been offered to idols. Had they done it in secret, there had 
been no harm : but, when they did it in the presence of a weak 
brother, they shewed a grievous want of consideration, to 

e 1 Cor. iii. 18. Rom. xiv. 



196 1 CORINTHIANS, VIII. 2. [1964. 

discern the expediency or inexpediency of their conduct. It is 
right to declare the Gospel without fear : but it is not right to 
" cast pearls before swine." In every thing, therefore, of a 
practical nature, we should so attend to every minute circum 
stance of time and place, as to keep clear of offence to any, 
and to " prevent our good from being evil spoken of 1 ."] 

4. Love 

[Without this, all knowledge is vain. Of what value was 
the knowledge of those Corinthians, who would display it at 
the expense of the souls of their own brethren, whom they led 
into sin ! Many who preach the Gospel are particularly faulty 
in this respect. They mind only what they are able to declare, 
without ever considering what their hearers are able to receive. 
A man, coming into a sick chamber, would not at once cast a 
flood of light upon the eyes of the patient, when he was 
scarcely able to endure the glimmering of a taper : love would 
keep him from so injurious an act : and the same heavenly 
principle should operate universally in the exercise of our 
knowledge : we should put a veil over our faces, if men be 
unable to behold the splendour of our communications ; or, in 
other words, we should give " milk to babes, and strong meat 
to those only who are capable of digesting it." In reference to 
the point before us, St. Paul shews us the proper office of love 
in these things : " If meat make my brother to offend, I will 
eat no meat while the world standeth, lest I make my brother 
to offend V] 

In order to a due IMPROVEMENT of this subject, let us 
cultivate, 

1. Docility of mind- 
fin this especially are we to resemble little children 1 . 
Divine truth is manifestly beyond our comprehension ; and we 
must receive it simply on the authority of God. It is in this 
way that we attain even human knowledge. What does a 
child know of grammar? but, from acquiescing in the instruc 
tions given him, he comes to find that all those things which 
once appeared to him so dark and unintelligible have a real 
foundation in language itself, and that we could not communi 
cate ideas upon any abstract subject without them. Much 
more, therefore, must Divine knowledge be so received. We 
do not comprehend any thing fully at the first: but from 
receiving implicitly God s declarations, respecting our fall in 
Adam, our recovery by Christ, and all the other wonders of 
redeeming love, we shall at last attain an internal evidence 
that things both are so, and must be so. The proper frame of 

5 Rom. xiv. 16. k ver. 13. Matt, xviii, 3. 



1964.J PROPER ACCOMPANIMENTS OF KNOWLEDGE. 197 

mind for all of us is, that of the Centurion and his friends : 
" Now we are all here present before God, to hear all things 
that are commanded thee of God m ." If we come to God " poor 
and hungry, we shall be filled with good things : but if we 
come rich and full, we shall surely be sent empty away n ." 
" Seest thou a man wise in his own conceit? there is more 
hope of a fool than of him."] 

2. Moderation of sentiment 

[We must guard against running to extremes ; or so em 
bracing any subject, as to be unwilling to weigh what is to be 
said against it. I do not mean by this, that we should run into 
scepticism, or involve ourselves in controversy ; but that we 
should so hold our own sentiments, as to conceive that others 
who differ from us may have a measure of truth on their side 
as well as we. We should doubtless form our own opinions 
on all things that come fairly before us : but we should concede 
the same liberty to others ; and be as willing that others 
should walk according to the dictates of their consciences, as 
we of ours. Had this disposition reigned in the apostolic 
Churches, how happily might those of different sentiments 
have lived together! But " the weak would judge the strong; 
and the strong would despise the weak ." Had each made 
due allowance for the other, God had been honoured, and 
peace preserved.] 

3. Tenderness of deportment 

[Lovely is that rule which the Apostle has laid down, in 
his Epistle to the Romans ; " Him that is weak in the faith, 
receive you; but not to doubtful disputations p ." How happy 
would it be, if this rule were more generally observed! But 
the evil is, that almost every one is ready to insist on his own 
peculiarities, and to make them a ground of controversy and 
division. Surely it were far better to live under the influence 
of love ; and to leave matters of minor consideration to the 
judgment of every individual. Doubtless, about things of 
primary and vital importance, we must both maintain our 
own opinions, and inculcate them on others, with a holy zeal; 
according as it is written, " Ye should contend earnestly for 
the faith that was once delivered to the saints q ." But even in 
this we should be careful always to " speak the truth in love;" 
and be studious only to " win the souls" of men, and not to 
proselyte them to a party. We may " have all the knowledge 
of men or angels ; but it will profit us nothing if it be not 
under the influence of love r ." " Knowledge may puff us up; 
but it is charitv alone that edifieth 5 ."] 

m Acts x. 3:5. " Luke i. 53. Rom. xiv. 2, 3. 

i 1 Rom. xiv. 1. ( i Jude, ver. 3. r 1 Cor. xiii. 1,2. 5 ver. 1. 



198 1 CORINTHIANS, IX. 1(3. [1965. 

MDCCCCLXV. 

PREACHING THE GOSPEL. 

1 Cor. ix. 16. Woe is unto me, if I preach not the Gospel f 

RESPECTING men s call to the ministerial office, 
it would be difficult to speak with any degree of cer 
tainty. That of the Apostles was clear and unques 
tionable : that of individuals, amongst ourselves, must 
be judged of by many circumstances, known only to 
the persons themselves, and but indistinctly known 
even to them. But the obligation to discharge the 
office with fidelity, when once it has been undertaken, 
is as manifest in relation to us, as it was in reference 
to St. Paul himself: a dispensation having been com 
mitted to us, we may every one of us say, " Woe is 
unto me, if I preach not the Gospel !" 

In discoursing on these words, I will endeavour to 
explain, 

I. The office of ministers 

This, in one word, is to " preach the Gospel." And 
here let us distinctly mark, 

1. What is meant by the Gospel 

[The Gospel imports glad tidings ; and it is particularly 
to be understood of the glad tidings which are brought to men 
respecting a salvation provided for them, a salvation through 
the blood and righteousness of our incarnate God. Such a 
salvation has been effected for us by our Lord Jesus Christ, 

who expiated our guilt upon the cross and now lives in 

heaven to complete the work which he began on earth 

and offers salvation to all who will believe in him 

This is the Gospel : nor does any thing but this deserve the 
name ] 

2. The duty of ministers in relation to it 
[They must preach it, as God s heralds and ambassadors: 

they must preach it fully, in all its parts ; freely, without any 
mixture of self-righteous conceits ; and constantly, making it 
the one subject of all their ministrations. If they preach the 
law, it must be in order to prepare men for the reception of 
the Gospel. If they preach obedience, as doubtless they must, 
is must be as flowing from the united influence of faith and 



1965.1 PREACHING THE GOSPEL. 11)9 

love. They must speak to men nearly in the samu strain as 
they would if they had received a commission to preach to 
those who are already suffering the penalty due to their sins. 
They should not flatter men with any conceits about their own 
goodness, or the ability which they possess to deliver them 
selves ; but should offer them mercy through the atonement 
made for them upon the cross, and call them to accept it as 
the free gift of God for Christ s sake ] 

Supposing us to have undertaken this office, let us 
notice, 

II. The indispensable necessity of discharging it with 
fidelity 

" Woe is unto us if we preach not this Gospel" 
faithfully. For if, from any consideration whatever, 
we forbear to do so, what account shall we give, 

1. To God, who has committed this office to us? 

[If we have neglected it, through the fear of man, or the 
love of this present evil world, or through mere indolence, 
what shall we say, when summoned to give an account of our 
stewardship? Should we have loved any thing in comparison 
of Him? or feared any besides Him? or counted any thing too 
much to do for Him ? How vain will all our excuses appear 
in that day !] 

2. To the souls whom, by our unfaithfulness, we 
have betrayed ? 

[Men may now say to us, " Prophesy unto us smooth 
things; prophesy deceits;" and they may be pleased with our 
compliance. But when they meet us in judgment, how bitter 
will be their reproaches, and how loud their complaints against 

us ! The very persons whose favour we courted when 

on earth, will be among the first to cry out for vengeance on 
our souls.] 

3. To the Saviour, whose dying love we should 
have made known ? 

[What shall we say, when the Saviour shall remind us of 
all that he has done for the salvation of our souls? Is it thus 
that we should have requited him? Did he come from heaven 
for us, and die upon the cross for us, and confer on us the 
honour of being his ambassadors to a ruined world ; and have 
we felt no more regard for him, and his interests in the world ? 
How shall we call on the rocks and mountains to cover us 
from his merited indignation !] 

4. To ourselves, who have trifled thus with our 
own salvation ? 



200 1 CORINTHIANS, IX. 16. [l<J65. 

[Now any foolish excuse will satisfy us : but how will our 
conduct appear in that day? Methinks our self-reproach will 
be the bitterest ingredient in that cup of bitterness which we 
shall have to drink for ever.] 

But let us not close the subject without reflecting on 
what is evidently IMPLIED in it 

1. The woe which awaits those who embrace not 
the Gospel 

[If we are bound to preach it, no doubt you also are 
bound to receive it with all humility of mind, and with the 
gratitude which such tidings call for at your hands. You 
must not think that you have discharged your duty, when you 
have merely heard the word : you must receive it as the word 
of God to your souls : you must embrace it, as suited to your 
necessities, and sufficient for your wants. You must contem 
plate it, and rely upon it, and glory in it, and get your souls 
poured, as it were, into the very mould of the Gospel ; that so 
it may have its perfect work upon you. This you must do : 
and if you do it not, it will prove to you, " not a savour of life 
unto life, but a savour of death" to your heavier condemnation. 
Remember, then, your own responsibility: and, whilst you 
pray for your minister, that he may be found faithful, be 
exceeding urgent with God in prayer, that the word ye hear 
may take effect, and prove the power of God to the salvation 
of your souls.] 

2. The blessedness of those who discharge their 
ministry aright 

[They may meet with much opposition from an ungodly 
world : but they are truly happy, in the hope that " they shall 
both save themselves and those who hear them." Sweet is the 
thought which a faithful minister has in looking forward to the 
time of meeting his people at the judgment-seat of Christ. 
The sight of many whom he shall then have to present to God 
as his spiritual children, saying, " Here am I, and the children 
whom thou hast given me;" and the prospect, that, to all 
eternity, he shall have them as " his joy and crown of rejoicing" 
before his God; say, is not this delightful? Will not this be a 
rich reward for all his labours, and for all that he had suffered 
in the discharge of his high office ? Yes, verily, if he had died 
a thousand deaths for them, this would be an abundant re- 
compence : and this blessedness assuredly awaits the laborious 
minister, the faithful servant of his God a .] 

a If this were the subject of an Ordination or Visitation Sermon, 
here, of course, would be the place for encouraging ministers to labour 
diligently in their high and holy calling. 



1966.] NATURE OF CHRISTIAN LIBERTY. 201 

MDCCCCLXVI. 

THE NATURE AND EXTENT OF CHRISTIAN LIBERTY. 

1 Cor. ix. 19 23. Though I be free from all men, yet have I 
made myself servant unto all, that I might gain the more. 
And unto the Jews I became as a Jew, that I might gain the 
Jews ; to them that are under the law, as under the law, that 
I might gain them that are under the law ; to them that are 
without law, as without law, (being not without law to God, 
but under the law to Christ,) that I might gain them that are 
without law. To the weak became I as weak, that I might 
gain the weak : I am made all things to all men, that I might 
by all means save some. And this I do for the Gospel s sake, 
that I might be partaker thereof with you. 

IT is a favourite sentiment with some, that the 
epistles of St. Paul, having been written to particular 
Churches and on particular occasions, are of little 
importance to us at this day. And, of all the epistles, 
this before us is most open to that objection, as having 
been, more than any other, written for the correction 
of some existing abuses, and in answer to some spe 
cific questions. But God, by whom the Apostle was 
inspired, knew that, whether the same specific points 
should again arise or not, the general principles by 
which they were to be determined would be of use 
to the Church in all ages : and accordingly we find, 
that the views and sentiments which were elicited 
from the Apostle on these occasions give us a deeper 
insight into the Christian character than we could 
otherwise have obtained. We are here instructed 
not merely by general and abstract principles, but by 
a practical application of those principles to circum 
stances fitted for the illustration of them. And we 
cannot but account it a great blessing to the Church, 
that the enemies of the Gospel were permitted so to 
assault the character of the Apostle, as to extort from 
him a vindication of it, and thereby to obtain for the 
Church in all ages a complete exposition of practical 
Christianity. 

The words before us open with extraordinary pre 
cision the nature and extent of Christian liberty: for the 
fuller explanation of which we shall distinctly mark, 



20^ 1 CORINTHIANS, IX. 1923. [1966. 

I. Its proper boundaries- 
Liberty cannot exist without restrictions ; for, if 
unlimited, it would degenerate into licentiousness. 
Besides, if every man were at liberty to act agree 
ably to his own corrupt wishes without any controul, 
the weaker would be a prey to their more powerful 
neighbours, and would be the constant victims of 
tyranny and oppression. St. Paul, though at liberty 
to vary his conduct according to circumstances, was 
still under a law by which his liberty was restricted : 
" he was not without law to God, but under the law 
to Christ." Christian liberty is a right to do or for 
bear any thing, 

1. Which is not evil in itself 

[What is evil in itself can be warranted by no circum 
stances under heaven : " We must not do evil that good may 
come," even though the good which we promise ourselves be 
ever so great. We must not do it for the gratification of others. 
If our dearest friends and relatives endeavour to persuade us, 
we must be alike deaf to their menaces or entreaties. We must 
" not love father or mother more than Christ;" yea, we must 
even " hate them in comparison of Christ ;" that is, we must, 
when their will comes in competition with that of Christ, act 
as if we hated them., giving no more heed to them than we 
would to an avowed enemy. The plain answer to be given to 
all who would wish us to act contrary to any command of God, 
is this ; " Whether it be right to hearken unto you more than 
unto God, judge ye." 

Neither must we do evil for our own advantage. If an act 
be sinful, we must, like the Hebrew Youths, refuse to do it, 
even though we saw the fiery furnace, already burning with 
seven-fold intenseness, ready to destroy us. So likewise, if a 
duty be clear, we must not be deterred from the performance 
of it, even though we knew that the consequence of our per 
severance must be an immediate incarceration in the den of 
lions : like Daniel, we must prefer the maintenance of a good 
conscience to the preservation of courtly favour, and the avoid 
ance of a cruel death a . In all such circumstances we must 
embrace the proffered alternative, and surrender up our lives 
rather than violate a command of God.] 

2. Which is not evil in its consequences 

[An act perfectly innocent in itself may, by the circum 
stances in which we are placed, become no longer innocent. 

3 Dan. vi. 10. 



1966.J NATURE OF CHRISTIAN LIBERTY. 203 

If, for instance, the eating of meat offered to an idol be likely 
to prove a temptation or a stumbling-block to a weak brother, 
we are then no longer at liberty to eat it, notwithstanding in 
itself it is a matter of perfect indifference. We are bound to 
have respect to his weakness, and to abstain from a thing 
which may become an occasion of sin to him : and, if we do not 
abstain from it, " we sin against him," and " we sin against 
ChristV 

So likewise, if a thing would be injurious to ourselves, we 
must not do it, even though others might be at liberty to do it. 
Suppose, for instance, we know from experience, that splendid 
equipage or apparel administers to, and calls forth into exercise, 
the pride and vanity of our hearts ; or that a luxurious table is 
apt to lead us to intemperance ; or that some particular amuse 
ment operates as an incitement to covetousness, or a provo 
cative to wrath ; we should deny ourselves in those particulars, 
and not seek an indulgence that we have reason to fear will 
become an occasion of sin. The express command of God in 
all such cases is, " Make not provision for the flesh, to fulfil it 
in the lusts thereof ." 

Thus under a variety of circumstances is our liberty abridged, 
even in things that are, under other circumstances, indifferent : 
for though all things may be lawful, they may not be expedient; 
and we must not so " be brought under the power of any" as 
not to be able to forego them, if the welfare either of ourselves 
or others demands the sacrifice d .] 

Such, we apprehend, are the limits beyond which 
Christian liberty has no existence. But within these 
limits there is abundant scope for, 
II. Its legitimate operations 

In all that we do, we should keep in view the best 
interests of mankind 

[Whatever Paul did, or whatever he forebore, his one 
object was to promote the salvation of his fellow-men. This 
he tells us six times in the short space of four verses : and in 
another place he tells us, that he had the same object in view 
in all that he suffered : " We endure all things for the elect s 
sake, that they may obtain the salvation which is in Christ Jesus 
with eternal glory 6 ." Such must be our object also in all that 
we do. We must not be seeking merely to please men ; for " if 
we please men, we cannot be the servants of Jesus Christ:" in 
as far as we seek to " please them, it must be solely for their 
good to edification f ." To remove their prejudices, to conciliate 

b 1 Cor. viii. 8 12. c Rom. xiii. 14. d 1 Cor. vi. 12. 

2 Tim. ii. 10. f Rom. xv. 2. 



204 1 CORINTHIANS, IX. 19 28. [i960. 

their regards, to " choose out acceptable words," to accommo 
date ourselves to their apprehensions, are all legitimate methods 
of gaining a more easy access to their minds, in order that we 
may ultimately " win their souls :" and, as we administer milk 
or meat to persons according to their capacity to profit by it, 
with a view to the sustenance of their bodies, so we may do 
for the benefit of their souls : and, if only we keep this end in 
view, we shall in all that we do " be approved and accepted 
both of God and man B ."] 

For this end our liberty may be used without re 
serve 

[It is delightful to see how free and unembarrassed the 
Apostle was in all his intercourse with mankind, and how 
studiously he adapted himself to all their varied prejudices or 
necessities. Was he with a Jew ; he submitted freely to the 
yoke which Moses had imposed, though he well knew that 
the Gospel had freed him from it. On the other hand, was 
he with Gentiles who had never been subjected to the law of 
Moses ; he readily conformed himself to their habits. If he 
was with one that was weak in faith, he cheerfully bore with 
all his weaknesses and infirmities, and acted, as he would have 
done, if his own mind had been under the influence of the 
same doubts and fears as agitated the mind of his weaker 
brother. In a word, " he became all things to all men." 

Now this is the very course which we should pursue : we 
should seek the welfare of our brethren precisely as he did, 
namely, in a way of self-denying restraint, and in a way of con 
descending compliance. 

We should seek it in a way of self-denying restraint. Not 
again to recur to the mention of eating meats offered to idols, 
which " the Apostle would not do as long as the world should 
stand, if it should make his brother to offend 1 ;" we may see 
in the chapter before us how determinately he refused to 
accept the support to which both by the laws of God and man 
he was justly entitled 1 . Such concessions are most lovely; 
and would be productive of incalculable good in the Church 
of God. In a family, for instance, the governing part of it is 
not willing that all which an inferior member of it may think 
conducive to his benefit shall be allowed to him : it would 
become the inferior to evince a self-denying spirit, and cheer 
fully to concede a part of his privileges, that he may not irritate 
and embitter the minds of his superiors. It may be asked, 
perhaps, " What, am I to sacrifice any thing which I think 
profitable to my soul ?" I answer, Yes : and God would repay 
you lor so doing, provided you did it purely from a tender 

Rom. xiv. 18. " 1 Cor. viii. 13. vcr. 12, 15. 



1966.1 NATURE OF CHRISTIAN LIBERTY. 205 

concern for the welfare of your superior : the very self-denial, 
which such an act would call forth, would itself be a more 
substantial benefit to the soul, than all the gratification which 
would have followed from self-indulgence: and St. Paul him 
self has set us an example of this conduct : " I," says he, 
" please all men in all things, not seeking mine own profit, but 
the profit of many, that they may be saved k ." 

We should further seek it in a way of condescending com 
pliance. Paul, in order to meet the prejudices of the Jews, and 
to gain the easier access to their minds, circumcised Timothy : 
and with the same view he submitted to the tedious rites and 
ceremonies which attended the performance of the Nazarite s 
vow 1 . A.nd if we were more willing to meet the wishes of 
those who are prejudiced against the truth, we might greatly 
allay their hostility, and often win their souls. There is in 
many young Christians an unreasonable stiffness in relation 
to matters of pure indifference ; and they will often plead 
conscience for their non-compliance, when it proceeds solely 
from a want of compassion for the ignorance of others, and 
of due concern for their souls. They will please themselves, 
however much their enemies be offended, when by kindness 
and condescension they might have operated a favourable 
change upon their minds. 

Well do we know, that these principles may be easily per 
verted ; and that it will often be extremely difficult to know 
how far, and in what manner, they are to be called forth into 
action. Nevertheless, the principles themselves are good, and 
indispensably necessary to be embraced and cultivated by all 
who would adorn the Gospel of Christ : and, if only we look 
well to the motive by which we are actuated, we shall not be 
likely to err very materially in the application of them. The 
main point to guard against is, the doing any thing which is in 
itself sinful, or any thing, the lawfulness of which we ourselves 
doubt: for we ought certainly to be fully persuaded in our 
minds, that the restraint which we impose on ourselves, or the 
concession which we make, be not contrary to any express 
command of God. Where the concession which others re 
quire at our hands is forbidden of God, there the rule must 
be observed ; " We must obey God rather than man."] 

From the whole view of this subject, we cannot but 

REMARK, 

1. Of what infinite importance is the salvation of 
the soul ! 

[Whence was it that the Apostle laboured so indefatigably 

k 1 Cor. x. 33. l Acts xxi. 26. 



20fi 1 CORINTHIANS, IX. 1923. [1966. 

in every possible way to save the souls of men ? Whence was 
it that he even " wished himself accursed from Christ, or after 
the example of Christ, for his brethren s sake?" Did it not 
proceed from a conviction, that the souls of men were of infinite 
value, and that, if he could but " by any means save some," he 
would be richly repaid? But think of all that Christ did and 
suffered and then say, whether your souls are not of 
more value than ten thousand worlds ; and whether any labour, 
any self-denial, any sacrifice can be too great for the advance 
ment of their eternal welfare? 

2. How exalted is the morality which we are called 
to practise, if ever we would attain salvation ! 

[Doubtless it is through Christ alone, even through his 
blood and righteousness, that we must find acceptance with 
(rod : but we must serve Christ as well as believe in him. He 
has indeed fulfilled the law for us ; but he has not therefore 
dispensed with its requirements : on the contrary, " we are 
under the law to Christ ;" and are to fulfil his will precisely as 
the Apostle Paul did ; having our hearts filled with zeal for 
his glory, and with love to the souls of men. We quite mis 
take, if we imagine, that Christian morality consists in a mere 
abstinence from outward sins, or a compliance with outward 
observances : the heart must be given up to God, and the 
whole soul be engaged in seeking his glory. It is well known, 
that by nature we are altogether selfish, and desirous that 
every thing should bend to our will, and every person should 
consult it : but grace teaches us to have our own will mortified 
and subdued ; and " to live no longer to ourselves, but alto 
gether to our God." O brethren, aim at this: be satisfied 
with nothing short of this : and be aspiring after this blessed 
attainment daily, and with your whole hearts : for it is in this 
way only that you can " be partakers of the Gospel," and of 
the inheritance of the saints in light 111 . It is by this that you 
will approve yourselves " followers of Paul, as he was of 
Christ."] 

3. How greatly do we need to be guided and 
strengthened by the Holy Spirit ! 

[Who is sufficient for these things ? These attainments 
are high and difficult ; and the very way to them is dark and 
slippery. It is easy to think ourselves upright in our inten 
tions, when we are in reality actuated by a desire of man s 
applause, or a fear of his displeasure. It is easy also to fancy 
that we are sacrificing our own wishes for the good of others, 
when we are only gratifying our own earthly and carnal 



1967.] .DIRECTIONS FOR RUNNING OUR RACE. 207 

desires. In these things none but God can keep us from 
error ; none but God can " perfect that which concerneth us." 
Pray then, that the Holy Spirit may guide you into all truth. 
Pray, that He, who upheld the Saviour in all his arduous 
work, may " form in you the mind that was in Christ Jesus." 
Thus you may hope to be preserved blameless amidst all the 
difficulties with which you are encompassed, and to win by 
your conversation many, who would never have been won by 
the word alone.] 



MDCCCCLXVII. 

DIRECTIONS FOR RUNNING OUR RACE. 

1 Cor. ix. 24. So run, that ye may obtain. 

THERE is not anything around us from which we 
may not draw some hints for our spiritual instruction. 
The habits and customs of the world, if duly im 
proved, will afford us many valuable lessons. A 
reference to these is peculiarly useful when we wish 
to convey instruction to others ; because it strikes 
the imagination more forcibly, and carries stronger 
conviction to the judgment. St. Paul, in writing to 
the Corinthians, availed himself of the Isthmian games 
which were celebrated there, to illustrate their duty 
with respect to their souls. Amongst other sports, 
that of the foot-race was held in high estimation ; 
and great preparations were made by those who en 
gaged in them, in order to qualify them for their 
extraordinary exertions. In reference to these the 
Apostle speaks of himself as running in this race ; 
and proposes himself to the Corinthians as a pattern 
for their imitation, if they were desirous to win the 
prize. 

We shall consider, 
I. The direction here given 

The words of the text are not a mere exhortation 
to run our race, but a special direction respecting the 
manner in which we are to run it*. We should be, 
like the Apostle, 

a ovrw refers to the manner in which the Apostle ran ; and tva to 
the end for which such exertion was necessary. To enter into the full 



208 1 CORINTHIANS, IX. 24-. [1967. 

1 . Disentangled from worldly cares 

[St. Paul, as he tells us in the foregoing context, had 
equal liberty with others to marry, and to take a wife with 
him in his jonrnies. But he knew that such a step would 
involve him in many cares, and impede his exertions in the 
cause of Christ. He therefore lived in celibacy himself, and 
recommended it to others, both men and women, especially 
during those seasons of persecution, when they were liable 
every day and hour to be called to lay down their lives for the 
Gospel s sake b . Now, though there is not any necessity for us 
to imitate him in this individual act, yet we must admit the 
principle in its fullest extent, and live under its influence con 
tinually. We must study to be "without carefulness ." We 
must endeavour to " serve the Lord as much as possible with 
out distraction" 1 ." We must " not entangle ourselves more 
than is necessary with the affairs of this life 6 ," or multiply our 
cares in such a way as to rob our souls of the attention due to 
them. To do this would be as absurd as to " load our feet 
with thick clay f ," when we were about to run a race. On the 
contrary, we should endeavour to " lay aside every weight 8 ," 
conscious that cares of every kind impede our progress in the 
divine life, and, if suffered to increase, will endanger our ulti 
mate success 11 .] 

2. Divested of selfish principles 

[Never was a selfish spirit more subdued and mortified, 
than in the Apostle Paul. Instead of claiming from the Co 
rinthian Church that support, which God himself had assigned 
to every minister of the Gospel, he endured numberless wants 
and hardships, in order to set an example of disinterestedness 
to others 1 . And, when he himself was perfectly acquainted 
with the extent of Christian liberty, he " made himself the 
servant of all," becoming all things to all men, that by all 
means he might save some k . Thus did he forego what he 
might have justly claimed, and consent, as it were, to pay, 
what none had any right to demand : he willingly sacrificed 
both his pecuniary i-ights, yea, and his Christian liberty too (as 
far as conscientiously he could) for the benefit of immortal 
souls. 

meaning of the text, the whole chapter should be borne in mind : and 
in that view it will unfold to us a subject of no ordinary importance. 
This should be distinctly marked in all the passages that are referred 
to in tins chapter. 

h ver. 5. with 1 Cor. vii. 1, 7, 8, 26, 27. c 1 Cor. vii. 32. 

11 1 Cor. vii. 35. 2 Tim. ii. 4. f Hab. ii. 6. 

B Heb. xii. 1. > Matt. xiii. 22. * ver. 12 15. 

k ver. 1922. 



1967.] DIRECTIONS FOR RUNNING OUR RACE. 209 

Such is the way in tvhich we are to run. But O, how many 
professors of religion have been retarded (yea, and have cast 
stumbling-blocks also in the way of others) by a rigorous 
exaction of their dues, or by an unwillingness to sacrifice their 
worldly interests ! How many also have been kept from 
making a progress themselves, and from helping forward their 
fellow-sinners, by an unyielding zeal for Christian liberty on 
the one hand, or a bigoted attachment to human forms on the 
other ! Happy would it be for every individual in the Church 
of Christ, if a desire of advancement in the Divine life disposed 
them to " look, not on their own things only, but also on the 
things of others 1 ;" and " to seek the welfare of others not 
only in conjunction with, but (to a certain degree) in prefer 
ence to, their own m ."] 

3. Determined, if possible, to win the prize 

[They who proposed to contend in the race, maintained, 
for a long time before, the strictest temperance n , and habi 
tuated themselves to the most laborious exertions. In reference 
to them, St. Paul tells us how careful he was to keep under 
his body, and to bring it into subjection, in order that he might 
be the fitter to run the Christian race . Thus must we be 
trained both in body and mind, in order that we may run well 
and " endure unto the end." We must accustom ourselves 
to labour and self-denial, mortifying every corrupt affection, 
and " giving all diligence to make our calling and election 
sure p " ] 

Let us next turn our attention to, 
II. The argument with which it is enforced 
The Apostle s expression is concise : but there is 
much IMPLIED in it : 

1. We cannot win the race without running in this 
manner 

[However persons strove for the mastery in the games, 
they were not crowned, unless they strove according to the 
laws prescribed them q . Thus, however earnest we may be in 
running for heaven, we never can gain the prize, unless we 
conform to the rules that have been laid down. This is the 
course that we are to run over. It abounds indeed with 
rough places, and steep ascents : but we must not deviate 
from it. We may easily find a smoother path ; but we must 
run in that which is marked out for us, and abide in it to the 
end 

1 Phil. ii. 4. m 1 Cor. x. 24. n ver. 25. 

ver. 27. P 2 Pet. i. 10. <? 2 Tim. ii. 5. 

VOL. xvi. v 



1 CORINTHIANS, IX. 24. [1967. 

Let us then inquire, whether we be treading in the Apostle s 
steps And let the fear of coming short at last, stimu 
late us to unremitting exertions 1 ] 

2. If we run in this manner, we are sure of winning 
the race 

[Of those who contended in the race, one only could win 
the prize 8 : but it is not so in the race that we run : every one 
that enters the lists, and exerts himself according to the direc 
tions given him, must succeed. None have any reason to 
despond on account of their own weakness ; on the contrary, 
those who are the weakest in their own apprehension, are most 
certain of success Only let us not be satisfied with 
" running well for a season ;" but let us " hold on our way," 
till we reach the goal 1 . Then we need not fear but that we 
shall " finish our course with joy, and obtain a crown of righte 
ousness, from the hands of our righteous Judge 11 " ] 

3. The prize, when obtained, will amply compen 
sate for all our labour 

[Poor and worthless as the prize was to him that won the 
race, the hope of obtaining it stimulated many to contend for 
it. How much more then should the prize held forth to us, 
together with the certainty of obtaining it, call forth our exer 
tions ! Compare our prize with theirs in respect of honour, 
value and duration ; how infinitely superior is it in every 
view! Theirs was but the breath of man s applause; ours is 
honour coming from God himself. Theirs was a green chaplet, 
that withered in an hour ; ouxs is an incorruptible, undefiled, 

and never-fading inheritance in heaven x ] 

Let every one that is engaged in the race, survey the prize. 
Let him at the same time contemplate the consequence of 
coming short, (not a transient disappointment, or loss of some 
desirable object, but everlasting misery in hell,) and the labour 
necessary to attain it will appear as nothing. None that have 
succeeded, no r w regret the pains they took to accomplish that 
great object : though thousands that have refused to run, now 

curse their folly with fruitless remorse Let not any 

then relax their speed : but all attend to the directions given ; 
and " so run, that they may obtain the prize."] 

1 ver. 27. s ver. 24. l Phil. iii. 13, 14. 

u Col. iii. 23, 24. and 2 Tim. iv. 7, 8. * ver. 25. 



1968.] PAUL S MANNER OF SEEKING HEAVEN. 211 

MDCCCCLXVIII. 

THE MANNER IN WHICH ST. PAUL SOUGHT FOR HEAVEN. 

1 Cor. ix. 26, 27. / therefore so run, not as uncertainly ; so 
fight I, not as one that beateth the air : but I keep under my 
body, and bring it into subjection ; lest that by any means, 
when I have preached to others, I my self should be a cast-away. 

THE Scripture teaches us no less by examples 
than by precepts. Doubless the great exemplar, 
which all are to follow, is the Lord Jesus Christ, in 
whom there was no sin at all. But, next to him, the 
Apostles deserve our regard. St. Paul frequently 
exhorts us to be imitators of him : but he always 
limits that counsel by the superior regard which we 
owe to Christ ; and bids us to follow him, so far only 
as he followed Christ. In this view he introduces 
the passage which we have just read. He has been 
recommending to the Corinthians a holy self-denying 
conduct. To enforce his exhortation, he states to 
them how he acted under a variety of difficult cir 
cumstances : and lastly, in reference to the Isthmian 
Games which were celebrated in that city, he gives 
them, in the words before us, a very animated view 
of his own experience, which he proposes to them for 
their imitation. 

We may notice in these words, 
I. The manner in which the Apostle exerted himself 

It is scarcely necessary to say, that heaven was the 
prize for which he contended. For this he laboured, 

1. With careful attention 8 

[As the course was precisely marked out for those who ran 
in the race, so there were certain rules prescribed in every one 
of the games ; in allusion to which St. Paul elsewhere says, 

a The precise sense of the text cannot easily be determined. 
ilc OVK cteSf/Xwe may mean, " Not without distinguishing himself ;" and 
we cine alpa linwv may mean, " Not as one that misses his blow." 
The Author has given what he apprehends to be a just sense, with 
out taking upon him to determine between the opinions of contending 
commentators. See Doddridge (on the place), who throws a beau- 
tifnl light on the last clause of the text. 

P ! 



212 1 CORINTHIANS, IX. 26, 27. [1968. 

" If a man strive for masteries, yet is he not crowned, except 
he strive lawfully b ." Now in running the Christian race, there 
are rules indispensably necessary to be observed, if we would 
have the prize adjudged to us. One rule in particular we 
mention, because it is expressly specified by the Apostle, and 
because it virtually includes all others: it is, that we must 
" look unto Jesus," as the pattern for our imitation, as the 
source of our strength, as the medium of our acceptance, " as 
the Author and the Finisher of our faith c ." Now the Apostle 
did not run as a person regardless of the rules, but as one who 
was determined in all things to observe them. 

For want of this care, many who appear desirous of getting 
to heaven, fall short of it at last : they are not sufficiently in 
structed, especially in relation to the rule that has been speci 
fied : they are apt to satisfy themselves with rules of their own 
devising ; and on this account they are found at last to have 
" spent their strength for nought."] 

2. With ardent zeal 

[A person who should be brandishing, as it were, his 
arms, and should " beat the air" in a way of sportive exercise, 
would be very unlike to one who was engaged in actual combat. 
Such a difference exists between those who merely profess to 
engage with their spiritual enemies, and those who are really 
" warring a good warfare:" nor is this difference less visible in 
the Christian world, than it would have been on the stage 
where such spectacles were exhibited. Now the Apostle was 
not a mere pretender to religion: he saw too much of the 
importance of eternal things to waste his time in empty pro 
fessions : he knew that, if he did not vanquish his enemies, his 
enemies would destroy him ; and therefore he strove to " fight 
a good fight," and to " quit himself like a man," who would 
rather die than yield.] 

3. With absolute self-denial 

[Those who intended to engage in the different games, 
used much self-denial in the whole of their diet and mode of 
living, in order that they might be v the better able to endure 
the fatigues and hardships which they must inevitably expe 
rience in the contest : and, when they came to the trial, they 
put forth all their strength, that they might gain the victory. 
The enemies with which the Apostle contended, were nume 
rous and mighty. Those which he particularly refers to in the 
text, were, his own indwelling corruptions. He found that, 
in common with all others, he had " lusts warring in his 
members," yea, " warring against his soul." To subdue these, 

b 2 Tim. ii. 5. c Heb. xii. 1, 2. 



1968.] PAUL S MANNER OF SEEKING HEAVEN. 213 

it was necessary that he should put forth all his strength. He 
had already gained a great advantage over them, as a man who 
had got his antagonist s head under his arm, and was beating 
him in the face with all his might d . He would not give them 
any liberty to regain their former ascendancy, but was deter 
mined to subdue them utterly.] 

We shall easily account for these exertions, when 
we call to mind, 
II. The considerations by which he was actuated 

It is painful to see how persons, who are enslaved 
by human systems, will wrest the Scriptures, to make 
them coincide with their own views. Did the Apostle 
mean to say, that he exerted himself thus, merely 
lest he should by any means be betrayed into some 
fault, which should cause him to be disapproved of 
men ? Had he not respect to God also, and to his 
eternal state ? No man living, whose judgment was 
not warped by a predilection for a system of his own, 
could doubt one moment but that the Apostle was 
actuated by two considerations ; 

1. A hope of gaining the prize 

[This is manifestly implied in his words: and such a 
hope is the main spring of activity to every Christian that is 
under heaven. The Apostle well knew, how infinitely an 
unfading crown of glory surpasses the perishable chaplets that 
were awarded to the victors in the different games. He could 
not endure the idea, that others should take so much pains to 
obtain a corruptible crown, which yet only one would win ; and 
that he himself should be remiss in seeking an incorruptible 
crown, which all who contended eai nestly for it must obtain. 
The securing of this he felt to be the one thing needful; and 
therefore he determined to make it the one object of his 
ambition.] 

2. A fear of losing it 

[The person who executed the office of herald in the 
different games, introduced others, and encouraged them to 
the contest, but did not contend himself. But the Christian 
herald, who stirs up and encourages others to engage in the 
race or combat, must himself both run and fight : and, if he 
do not engage with his whole heart, however he may have 
animated others, he himself will not be deemed worthy of the 

d This seems to be implied in wjr<i7riw /<ov ro uwfta. 



>14 1 CORINTHIANS, IX. 26,27. [1968. 

prize. Now the Apostle felt that the same exertions were 
necessary for him as for all others: and that peculiar guilt 
and shame would attach to him. it" he, after having preached 
successfully to others, should at last fail of success himself. 
On this account therefore he laboured to li destroy the whole 
bodv of sin." He was conscious that the smallest advantage 
rjained bv his boclilv appetites might be attended with the 
most fatal consequences ; and therefore he strove to " mortify 
his earthly members," and to " crucify his flesh with its affec 
tions and lusts."] 

ADDRESS 

1. Those who are satisfied with the name and pro 
fession of Christianity 

[Were such a life as yours sufficient to obtain the prize, 
there were no propriety in such figures as the Apostle has 
used in the text. Be assured, that, if St. Paul found such 
exertions necessary for himself, they are no less so for you : 
and, that if he could not get to heaven without them, much 
less can you.] 

2. Those who have relaxed their exertions 

[It is not the beginning well, but the enduring to the 
end, that will avail to the saving of the soul. Some indeed 
will say. "Once a child of God, and always so: but God 
warns you, that if any man turn back, his soul shall have no 
pleasure in him. It is only by a patient continuance in well 
doing that you can obtain the glory and honour and immor 
tality which you profess to seek for. The labour that has 
been bestowed upon you is all in vain, if you do not maintain 
your steadfastness even to the end. " Be not weary there 
fore in well-doing ; for in due season you shall reap, if you 
faint not."] 

3. Those who are discouraged through apprehen 
sions of failure 

[Well might all be discouraged, if success depended on 
our own strength. But " God has laid help upon One that is 
mighty :" and it is our privilege to be " strong in the Lord 
and in the power of his might." However weak therefore 
you yourselves are, and however powerful your enemies, you 
have no reason to despond, since, " through the strength of 
Christ you can do all things."] 

1. Those who are "contending earnestly for the 
faith" and practice of the Gospel 

[You know not indeed the precise measure of your 
course : but it is pleasing to reflect, that it may very soon be 



1969.] THE MANNA AND ROCK TYPES OF CHRIST. 215 

terminated, and that the prize shall be adjudged, not to the 
one who surpasses all others, but to all who " run their race 
with patience." Methinks, the Saviour, the Judge of all, is 
holding forth the prize to you ; and the whole host of heaven 
are witnesses of your exertions. Consider the countless mul 
titudes that are already crowned, and that have bid an ever 
lasting adieu to all the dangers of warfare, and the fatigues of 
running. Soon your hour also shall arrive : only, whenever it 
may arrive, let it find you exerting yourselves with all your 
might ; that you may be able to say with your dying breath, 
" I have fought the good fight, 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 ; and not unto me only, but unto all them also 
that love his appearing."] 



MDCCCCLXIX. 

THE MANNA AND ROCK TYPES OF CHRIST. 

1 Cor. x. 3, 4. They did all eat the same spiritual meat ; and 
did all drink the same spiritual drink : for they drank of that 
spiritual rock that followed them : and that rock tvas Christ. 

THOUGH it is certain that the covenant of grace 
is ordered in all things and sure, and that God will 
fulfil his promises to all who believe, yet there is no 
man so absolutely assured of his own interest in the 
Divine favour, as that he can with safety cast off all 
watchfulness and circumspection. The Corinthians, 
by going to the utmost verge of their Christian liberty 
in eating things offered to idols, were in danger of 
being drawn back into actual idolatry. The Apostle 
recommends to them therefore to exercise self-denial, 
as well for their own sake, that they might not be 
ensnared, as for the sake of others, whose weak con 
sciences might be w r ounded. He tells them that he 
himself felt the necessity of mortifying all his appe 
tites, and that he was obliged to " keep his body 
under, and to bring it into subjection, lest by any 
means, after having preached to others, he himself 
should be a cast-away." He then proceeds to remind 
them of the Israelites, who, notwithstanding the 
numberless privileges that they enjoyed, as God s 



216 1 CORINTHIANS, X. 3, 4, [1969. 

peculiar people, perished in the wilderness for their 
manifold provocations. Among the privileges which 
he specifies, we shall fix our attention upon that 
referred to in the text ; and shall take occasion from 
it to inquire, 
I. What was that spiritual food which the Israelites 

partook of in the wilderness ? 

God, having brought his people into the wilderness, 
sustained them there with miraculous supplies of 
bread and water 

[About six weeks after their departure out of Egypt 3 , 
their provisions were spent, and they began to be in want of 
bread. God therefore promised them a constant supply from 
day to day: forbidding them to reserve any for the morrow, 
except on the day preceding the sabbath, when they were to 
gather sufficient for two days consumption. This food (which 
for want of any more appropriate name they called manna, 
i. e. a portion) descended from the clouds every night ; and, 
when the dew that covered it was exhaled by the sun, it 
appeared on the face of the ground : it was a very small white 
thing like coriander seed, which they ground in their mills, 
and baked ; and, in taste, it was like wafers made of fresh oil 
and honey b . Of this there was a constant and regular supply 
for forty years ; nor did it ever fail, till their want of it was 
superseded by the corn, of which they got possession in the 
land of Canaan. In like manner, water was given them out of 
a rock in Horeb, by a stroke of that rod, with which Moses 
had divided the Red Sea c : and it was made to follow them in 
all their encampments for about thirty-eight years; when, for 
their further trial, the stream was dried up, and a similar 
miracle was wrought for them again in Kadesh-barnea d .] 

This food, though carnal in its nature and use, was 
truly " spiritual ;" inasmuch as it was, 

1 . A typical representation of Christ 

[Our Lord himself copiously declares this with respect to 
the manna : He draws a parallel between the bread which Moses 
gave to the Israelites, and himself as the true bread that was 
given them from heaven ; and shews that, as the manna sup 
ported the natural life of that nation for a time, so he would 
give spiritual and eternal life to the whole believing world". 

a Exod. xvi. 1. t> Exod. xvi. 1331. with Numb. xi. 8. 

c Exod xvii. 5, 6. (1 Numb. xx. 8 11. 
John vi. 48 r>8. 



1969.]] THE MANNA AND ROCK TYPES OF CHRIST. 217 

The same truth he also establishes, in reference to the water 
that proceeded from the rock. He told the Samaritan woman, 
that if she would have asked of him he would have given her 
living water f . And on another occasion he stood in the place 
of public concourse, and cried, " If any man thirst, let him 
come unto me and drink &;" thereby declaring himself to be the 
only " well of salvation," the only rock from whence the living 
water could proceed. Indeed, the Apostle, in the very words 
of the text, puts this matter beyond a doubt ; " they drank of 
that spiritual Rock that followed them ;" and " that Rock was 
Christ: ] 

2. A sacramental pledge of his blessings 

[Under the Gospel dispensation there are two sacra 
ments, baptism and the Lord s supper : and these are not only 
" outward and visible signs of an inward and spiritual grace," 
but they are also " means whereby we receive that grace, and 
a pledge to assure us thereof." Thus when the Israelites were 
" baptized unto Moses in the cloud and in the sea," they were 
consecrated unto God; and they received, as it were, an 
earnest from him, that all the blessings of his covenant should 
in due time be imparted to them, unless they, by their viola 
tion of the covenant, should provoke him to withhold them. 
In the same manner the bread and water miraculously given 
and continued to them, were a pledge, that they should one 
day " eat of the hidden manna," and " drink of the rivers of 
pleasure which are at his right hand for evermore," provided 
they continued steadfast in the covenant, and walked worthy of 
their heavenly calling. Thus while their daily food typically 
represented, and, to those who partook of it in faith, really 
conveyed, spiritual blessings, it was " an earnest to them of 
that Spirit," whom the water typified, and " an earnest of that 
inheritance," which Christ should purchase for them by his 
obedience unto death h .] 

And that this food was not peculiar to them may be 
shewn by considering, 

II. In what respects it was the same with that which 
we now partake of 

When the Apostle says, that they all eat the same 
spiritual meat, he does not mean that all the Israelites 
subsisted on the same food (for that was obvious 
enough, and was of no consequence to his subject) 
but that their spiritual food, represented by the manna 

f John iv. 1014. John vii. 37, 38. 

h 2 Cor. i. 22. Eph. i. 14. 



218 1 CORINTHIANS, X. 3, 4. [1969. 

and the water, was the same that still nourishes the 
Church of God. To elucidate this we may observe, 
it was the same, 

1. In its nature and substance 

[As their bodies could not have maintained their vigour 
without the daily use of bread and water, so neither could 
their souls flourish, unless they daily fed upon Christ, the 
living bread, and received from him renewed communications of 
his Spirit. And are there any other means of subsistence for 
our souls? Has not our Lord expressly told us, that " except 
we eat his flesh and drink his blood, we have no life in us ? " 
Has not St. Paul also assured us, that none can belong to 
Christ unless they be partakers of his Spirit ? We are as 
destitute of strength in ourselves as the Israelites were ; and 
need the same direction, support, and succour. If any man 
could be sufficient of himself, surely the great Apostle of the 
Gentiles was: but he corrects himself instantly when he 
appeared to have suggested an idea that was capable of that 
interpretation ; " I live," says he, " yet not I, but Christ liveth 
in me ; and the life which I now live in the flesh, I live by the 
i aith of the Son of God, who loved me and gave himself for 
me k ." This is precisely what the believers in the wilderness 
did, when they subsisted on their spiritual food; and it is what 
every believer must do as long as the world shall stand.] 

2. In its use and tendency 

[The daily supply of manna, and of the water from the 
rock, continually reminded them of their dependence upon 
God, and encouraged them to serve him with a willing mind. 
But the conveyance of spiritual blessings to them under these 
symbols would go further still, and actually produce the dis 
positions, which the outward blessings could only tacitly 
recommend. And what are the dispositions which the eating 
of the bread of life, and the drinking of the living water uni 
formly create? Do they not lead us to a dependence on God s 
care, and a devotedness to his service ? The very end for 
which our Saviour died, was, that they who live should not 
henceforth live unto themselves, but unto him who died for 
them : no doubt therefore his love, when shed abroad in the 
heart, will incline us to do this 1 ; and his grace communicated 
to the soul, will enable us to do it.] 

We may LEARN from hence, 

1. In what spirit we should attend the ordinances 
of the Gospel 

Rom. viii. 9. k Gal. ii. L O. 2 Cor. v. 14, 15. 



1969.] TII E MANNA AND ROCK TYPES OF CHRIST. 219 

[The Israelites were left to feel their need of food before 
the miraculous supplies were given them : and with what 
avidity would they gather up the new created bread ! with 
what insatiable appetite would they bow down to drink of the 
flowing stream ! Such is the spirit with which we should 
approach the ordinances of our God. In them the manna is 
rained round about our tents: in them the rock is struck, 
and the waters of salvation flow around us : and if we come 
hungering and thirsting, we shall never be sent empty away. 
Let none then consider the ordinances as mere occasions for 
gratifying their curiosity, but as the place where spiritual food 
is set before them for the support and comfort of their souls. 
The Israelites would ask but one question ; Is this provision 
suited to my necessities ? So neither should we concern our 
selves much about the manner in which the ordinances are 
dispensed, but rather go, that we may receive Christ in them, 
and have more abundant communications of his Spirit im 
parted to us.] 

2. What should be the habit of our minds when we 
have partaken of spiritual blessings 

[The particular object of the Apostle in the text is, to 
inculcate the necessity of fear and caution : and the argument 
he uses is well calculated to effect his purpose. Two millions 
of Israelites came out of Egypt : they were brought in safety 
through the Red Sea, and supported by this miraculous food : 
yet, of all who had attained the age of twenty, two only were 
suffered to enter into the promised land. All the rest perished 
in the wilderness : and the very profession which they made, 
and the privileges which they enjoyed, served but to enhance, 
in most instances, it is to be feared, their eternal condemnation. 
Moreover they were intended by God himself as examples to 
us m ; that we, admonished by their fate, might suppress all 
irregular desires, and walk more worthy of our high calling. 
Well therefore does the Apostle add, " Let him that thinketh 
he standeth take heed lest he fall." We never are so much in 
danger as when we think ourselves most secure. Let us then 
"not be high-minded, but fear:" whatever mercies we have 
experienced, and whatever enjoyment of spiritual blessings 
may have been vouchsafed to us, let us remember, that we are 
not beyond the reach of temptation : we may " have escaped 
for a while the pollutions of the world, and yet be again en 
tangled therein and overcome":" it is not sufficient for us to 
have " tasted the good word of God, and the powers of the 
world to come :" we may still " fall away, and return to a 
state from whence we shall never be renewed to repentance ." 

m TUTTOI, ver. 6, 11. n 2 Pet. ii. 20. Heb. vi. f, 6. 



220 1 CORINTHIANS, X. 11. [1970. 

" Let all then take heed, lest, a promise being left them of 
entering into God s rest, they should by any means come short 
of it P."] 

P Heb. iv. 1. 



1 CORINTHIANS, X. 3, 4. 

See Sermon on 1 Tim. i. 11. where it forms the THIRD 
Sermon of a series. 

MDCCCCLXX. 

THE JUDGMENTS ON THE ISRAELITES TYPICAL. 

1 Cor. x. 11. Now all these things happened unto them for 
ensamples : and they are written for our admonition) upon 
whom the ends of the world are come. 

THE Holy Scriptures were not given to the world, 
to amuse us with an account of past occurrences, but 
to instruct us in the way to eternal life. Nor are the 
historical parts less conducive to this end, than the 
preceptive ; since they shew us, in a striking view, 
the characters of them that are saved, and of them 
that perish. The history of the Israelites would be 
entertaining as a romance ; but, as an exemplification 
of God s dealings with his Church, it is inestimable. 
Hence the Apostle expresses great concern that the 
Corinthian Church should be acquainted with the 
things that had happened to the Jewish nation ; in 
order that they themselves might be on their guard, 
lest, resembling the Jews in their conduct, they should 
also resemble them in their fate. 

Let us consider, 
t. The typical events here specified 

The Jews, notwithstanding the mercies vouchsafed 
to them, perished in the wilderness for their iniqui 
ties 

[Great, exceeding great, were the favours conferred upon 
them: they were brought, under the immediate direction of 
God, through the Red Sea, and were baptized thereby into 
the covenant which God made with them by Moses. They 



1970.] THE JUDGMENTS ON THE ISRAELITES TYPICAL. 221 

were also sustained by food miraculously afforded them, food, 
not carnal only, but " spiritual," if spiritually improved a . 

But, instead of following the Lord fully, " they forgat God 
their Saviour," and addicted themselves to idolatry, to fornica 
tion, to distrust and murmuring 1 *. 

For these, and other impieties, the heavy wrath of God 
came upon them ; and two only, of all the adults who had 
come out of Egypt, were suffered to enter into the promised 
land.] 

In this view they were intended as types and en- 
samples to us 

[St. Peter mentions the judgments inflicted on fallen 
angels, the antediluvian world, and the cities of the plain, as 
exemplifying those which should come upon all, who at any 
period, should live and die in an ungodly state d . St. Jude, in 
addition to those instances, mentions also the Israelites, who 
perished in the wilderness 6 . The former might properly re 
present the people, who are wholly ignorant of God ; the 
latter may more particularly characterize those who profess 
religion : and the disappointment which they experienced in 
consequence of their sins, was typical of that, which all must 
experience, who profess to have been called with a holy calling, 
and yet walk unworthy of their profession. In them we see 
that the greater our privileges, the heavier, if we abuse them, 
will be our condemnation.] 

Being so deeply interested in the events recorded 
concerning them, we should consider attentively, 
II. The admonitions they give us 

The Jewish dispensation closed, and the Christian 
dispensation commenced, in the apostolic age : and, 
this being the last that ever shall be given to the 
world, we who live under it may be said to live in the 
concluding period of the world. 

Now the foregoing events admonish us, 

1 . Not to rest in a mere profession of religion 

[It was to no purpose that the Israelites called themselves 
the people of God, while they were unmindful of the obliga 
tions which such a profession entailed upon them. While they 
called God and Abraham their father, they were, like their 
descendants also, children of the wicked one f . Thus it will be 
in vain for us to call ourselves Christians, if we have not the 

ver. 1 4. b ver . 7 ] . c TVTTOI. 

u 2 Pet. ii. 46. Jude, ver. 5. f John viii. 39, 41, 44. 



, 322 1 CORINTHIANS, X. 11. [1970. 

power as well as the form of godliness K . On the contrary, as 
God disowned the people before referred to, so, however con 
fident our claims to his favour may be, will He disown us in 
the day of judgment 1 . Let us seek then to be Christians, 
" not in word, and in tongue, but in deed and in truth." Let 
us not only unite ourselves to the church of God, but also 
devote ourselves to God in body, soul, and spirit.] 

2. Not to indulge any evil desires 

[This is particularly specified by the Apostle as a prin 
cipal end for which these events were recorded 1 . Had the 
Israelites watched against the first risings of sensuality and 
lewdness, they had not fallen into those numerous sins which 
brought upon them God s heavy displeasure. And, if we 
would be preserved from spiritual idolatry, or even from the 
grossest acts of uncleanness, we must avoid all needless con 
nexion with an idolatrous world, and labour to suppress the 
first motions of sin which work in our members. " God 
requires truth in our inward parts;" nor shall any but the pure 
in heart ever behold his face in peace k . An " hypocrite in 
heart only treasures up wrath against the day of wrath."] 

3. Not so to presume on any past mercies, as to 
forget that we have need of continual watchfulness 
and circumspection 

[The Israelites thought, that, after so many signal mani 
festations of God s favour towards them, they could never be 
cast off. But, like Lot s wife, they stand as a pillar of salt to 
us 1 . Let not us then forget, that we may have " escaped the 
corruption that is in the world through lust, and yet be 
entangled again with it and overcome 111 ;" and that " we may 
have been enlightened by the word of God, and have tasted of 
the powers of the world to come, and yet so apostatize, as 
never to be renewed unto repentance 11 ." The Apostle himself 
felt the necessity of " keeping his body under, lest, after having 
preached to others, he himself should be a cast-away :" much 
more therefore should we, however confident we may be of our 
own steadfastness, "take heed lest we fall p ." Let us then 
not be satisfied with having come out of Egypt, or having put 
ourselves under the Divine guidance, or having lived hitherto 
on Christ, the living bread and living water : but let us go on 
in dependence on his grace, and in obedience to his will. Let 
us combine a consciousness of our proneness to fall, with an 

R Jer. vii. 4. h Compare Dent. ix. 12. with Matt. vii. 21 23. 

1 ver. 6. k Matt. v. 8. Luke x vii. .32. 

m 2 Pot. ii. 20. n lleb. vi. 4 G. 1 Cor. ix. 27. 

i ver. 12. 



1970.] TIIE JUDGMENTS ON THE ISRAELITES TYPICAL. 

humble affiance in him, " who alone is able to keep us from 
falling, and to present us faultless before the presence of his 
glory with exceeding joy q ."] 

BE ADMONISHED then, every one of you, my beloved 
brethren 

1. Ye who are resting in outward forms 

[See how earnest the Apostle Paul was in impressing 
these facts on the minds of his Corinthian converts : " I would 
not, brethren, that ye should be ignorant of these things r ." 
So say I to you : " I would not have you ignorant of them." 
Indeed, indeed, they are too little considered. If you had 
asked all the six hundred thousand men after they had passed 
the Red Sea, and beheld all their enemies dead upon the sea 
shore, Whither are you going? They would all have confidently 
replied, " We are going to Canaan, and doubt not but that we 
shall in due time possess it." And this is what all say respect 
ing heaven. But of them only two ever arrived in safety at 
that good land. And I tremble to think how many of you 
will in all probability fall short of the promised rest in heaven. 
You are all Christians in name: but are you all such in truth? 
Would to God ye were ! Would to God that ye were all 
living by faith on the Lord Jesus, and altogether devoted to 

his service ! But I must tell you, that " the kingdom 

of heaven sufFereth violence, and the violent must take it by 
force :" for neither can a race be won, nor a battle gained, 
without very different exertions from what we behold in the 
Christian world at large.] 

2. Ye who make a profession of vital godliness 

[This was the state of the Corinthian Church, on whose 
minds St. Paul laboured so earnestly to impress these known 
and acknowledged facts. Think not then, my brethren, that 
it is superfluous for me to inculcate the consideration of them 
upon you, and such an improvement of them as your state 
demands. Think not that ye have attained such stability as to 
render these admonitions unnecessary : but know, that the 
more you possess of holy fear, the more certain will you be of 
God s effectual aid. It is only when you are weak in your 
selves, that you are really strong; and, when in a simple 
dependence upon God you are " following the Lord fully," 
then only can you hope, with Caleb and Joshua, to possess that 
good land that floweth with milk and honey.] 

i Jude, ver. 24. r ver. 1. 



224 1 CORINTHIANS, X. 12. [1971. 



MDCCCCLXXI. 

AGAINST SELF-CONFIDENCE. 

1 Cor. x. 12. Let him that thinketh he standeth, take heed lest 

he fall. 

THE things which are recorded in the Holy Scrip 
tures are written, not for the entertainment, but for 
the real improvement, of our minds. Doubtless, as 
gratifying our curiosity, there is no book under heaven 
so interesting as the Bible : but as exhibiting what 
must be realized in our own experience, as shewing 
us our duties and our difficulties, our helps and our 
remedies, our punishments and our rewards, it claims, 
infinitely beyond all other books, our unremitting 
attention. In this view the Apostle, having mentioned 
the misconduct of the Israelites in the wilderness, and 
the destruction which they brought upon themselves 
by means of it, founds upon their history this solemn 
admonition ; " therefore let him that thinketh he 
standeth, take heed lest he fall." 

From these words we may learn, 

I. That all, even the most eminent, are liable to fall 

[The most distinguished characters of antiquity have 

fallen a They have betrayed their weakness in those 

very points, wherein their eminence chiefly consisted 15 

Who then amongst us will presume to say, " I am in no 
danger of falling c ? " ] 

II. That the more self-confident we are, the more 

likely we are to fall 

a Noah, Gen. vi. 9. with ix. 21. Lot, 2 Pet. ii. 7, 8. with Gen. 
xix. .33 36. David, Acts xiii. 22, with 2 Sam. xi. 4,5, 15. Solo 
mon (who was called Jedediah, the beloved of the Lord, 2 Sam. xii. 
24, 25.) 1 Kings xi. 19. 

b Abraham, Rom. iv. 20. with Gen. xii. 12, 13. and xx. 2, 11. 
Job, Jam. v. 11. with Job iii. 3. Moses, Numb. xii. 3. with xx. 
10, 11. Jeremiah, Jer. ix. 1. with xx. 8, 9. Paul, Acts xx. 24. 
with xviii. 9, 10. when he seems to have been struck with a panic. 

c John iv. 14. and 1 Pet. i. 23. shew the proper qualities and ten 
dency of grace ; but do not at all affect what the Scriptures elsewhere 
affirm to be the tendency of our inherent corruption. 



1971.] AGAINST SELF-CONFIDENCE. 225 

[Self-confidence naturally emboldens us to rush into 

temptation And necessarily provokes God to leave us 

to ourselves By means of the former, our occasions 

of falling are greatly multiplied : by means of the latter, our 

ability to stand is utterly withdrawn" 1 God, for his 

own honour s sake, is concerned to let us fall, in order that 
we may know and confess, that our sufficiency for any good 
thing is derived from him alone 6 ] 

III. That, if we would be kept from falling, we must 
look well to our steps 

[As in a slippery path peculiar caution is required, and 
an inattention to our steps will probably issue in some painful 
accident, so more especially is it necessary to use circum 
spection in the path of duty. Who can tell the snares and 
temptations that beset us ? Who can tell what may be the 
consequences of any step we take ? Who can reflect on all 
the circumstances that arose from one single glance of David s 
eye, and not feel himself exposed to continual danger ? The 
most important events of our lives may be traced to some 
trivial cause, some matter of pure indifference : and events, 
equally or more important, perhaps no less than the everlasting 
salvation of our souls, may depend on the very next step we 
take. Surely then we should in " all things be circumspect 1 :" 
we should "take heed to our ways;" we should walk in an 
humble dependence on God for direction and support; we 
should cry to him continually, " Hold thou up my goings in 
thy paths, that my footsteps slip note."] 

We shall conclude this subject with a few words of 
ADVICE : 

1. To those who are offended at the falls of others 

[Many, when they see a professor of religion act amiss, 
are ready to impute his misconduct to the Gospel itself, as 
though Christianity were only a cloak for hypocrites. But, 
considering the temptations that surround us, and the corrup 
tions that are within us, it is rather a wonder that any stand, 
than that some should fall. We mean not to justify, or to 
extenuate, the sins of any : but we desire that religion should 
not be represented as promoting that, which it utterly con 
demns. Let the blame fall on those who merit it, and not be 

d We have a striking example of this in Peter, who to gratify his 
curiosity went into the midst of his enemies, and was then left to ex 
perience his own weakness. Matt. xxvi. 58, 74. 

e Thus he acted towards the Israelites, Deut. i. 42 44. 

f Exod. xxiii. 13. * Ps. xvii. 5. 

VOL. XVI. Q 



1 CORINTHIANS, X. 13. [1972. 

cast indiscriminately on all who profess godliness. Let Judas 
be branded as a traitor : but let not the odium of his offence 
attach to all the other Apostles, and to their Divine Master.] 

2. To those who are endeavouring to walk up 
rightly before God 

[It is of considerable use to persons when walking on 
slippery ground, to have hold of each other, that if one slip, 
the other may afford him immediate assistance. Many falls 
and bruises have been escaped by these means. Thus it is of 
great importance to Christians to walk together in love, each 
helping to support his neighbour, and receiving help from 
others in the time of need 1 . Let all then watch over one 
another with a godly jealousy. If one fall, let others endeavour 
instantly, in meekness, to raise him up 1 . Above all, let every 
one know in whom his strength is ; and pray continually, 
" Hold thou me up, and I shall be safeV 

" Now to him who is able to keep us from falling, &c. be 
glory and majesty, dominion and power, both now and ever. 
Amen 1 ."] 

h Eccl. iv. 9, 10. Gal. vi. 1. 

k Ps. cxix. 117. Jude, ver. 24, 25. 



MDCCCCLXXII. 

THE SECURITY OF GOD S TEMPTED PEOPLE. 

1 Cor. x. 13. There hath no temptation taken you but such as 
is common to man : but God is faithful, who will not suffer 
you to be tempted above that ye are able ; but will with the 
temptation also make a way to escape, that ye may be able to 
bear it. 

WE are ever prone to run into the opposite ex 
tremes of presumption and despair. To check the 
former, we should reflect upon the manifestations of 
God s wrath ; and to avoid the latter, we should bear in 
mind the promises of his mercy. With this view St. 
Paul sets before the Corinthian Church the judgments 
that had been executed on the Israelites in the wil 
derness ; but lest they should turn his warnings into 
an occasion of despondency, he assures them, that 
God himself had engaged to keep all who diligently 
sought him, and humbly relied upon him. 



1972.] THE SECURITY OF GOD s TEMPTED PEOPLE. 

His words naturally lead us to point out, 

I. The temptations of God s people- 
Many, doubtless, are the temptations with which 

the godly are beset 

[It seems from the preceding context that the word 
" temptation " is to be understood in its most extended sense, 
as comprehending every thing which might endanger their 
steadfastness in the ways of God. The world strives to en 
snare them both by terrors and allurements The flesh 

strongly inclines them to gratify its appetites and 

Satan labours incessantly to beguile them by his wiles and 
de vices a ] 

But the temptations of all are such only as others 
experience in common with themselves 15 

[All are ready to suppose that there are none tempted 
like them : but if we knew the experience of others, we 
should find that, " as face answereth to face in a glass, so 
does the heart of man to man " All indeed are not 

tempted exactly in the same manner or the same degree 
(for there are temptations peculiar to men s age and condition 
in life) but there are none so singularly tried, but that there 
are many others in similar circumstances with themselves ; and 
the ascertaining of this point often affords much consolation 
and encouragement to tempted souls.] 

Nor are there any trials so great but that believers 
may be confident of, 

II. Their security in the midst of them 

God himself is interested in their behalf ; and they 
may safely rely on, 

1. His power 

[" That they may not be tempted above that they are 
able," he will proportion their trials to their strength. Are 
they at present too weak to endure hardship? He will delay 
its approach : or, if he permit it to come upon them, he will 
weaken its force d : and, if they be likely to faint under it, he 

a Satan can easily assume the appearance of " an angel of light :" 
and he does so especially when he stirs up religious professors to 
distract the minds of the simple with matters of doubtful disputation, 
and thus to turn the weak, and the conceited, and the vain, " from 
the simplicity that is in Christ." 

b Avdpwirivog may signify also proportionable to human strength ; 
but the common translation seems perfectly just. 

c Exod. xiii. 17. d Ps. Ixxvi. 10. and Isai. xxvii. 8. 



2^8 1 CORINTHIANS, X. 13. [1972. 

will shorten its duration 6 If he do not see fit in any of 
these ways to lighten the temptation, he will proportion their 
strength to their trials, so that, if there be not a way to escape, 
they at least " may be able to bear them." This he effects 
sometimes by communicating more abundant grace f , and 
sometimes by filling them with the consolations 6 of his Spirit, 
and giving them near prospects of the glory that awaits them h . 
Thus will he " keep them by his power unto everlasting sal 
vation."] 

2. His faithfulness 

[No man, however eminent, could stand, if left to him 
self: Satan would sift us as wheat, and scatter us as chaff 1 ; 
but God has promised that " he will keep the feet of his 
saints;" that " sin shall not have dominion over them ; " that 
" none shall pluck them out of his hands ;" that " the gates 
of hell shall not prevail against them." " Nor shall one jot or 
tittle of his word ever fail :" " He is not a man that he should 
lie, or the son of man that he should repent." He has ex 
hausted all the powers of language in labouring to persuade us 
of this truth, that he will never forsake his people k ; and they 
may safely rest on him " with whom is no variableness, neither 
shadow of turning."] 

ADDRESS 

1. Those who are conflicting with temptation 

[What a blessed promise is that before us! What can 
God himself say more for your encouragement? Dry up your 
tears : know that " as your day is, so shall also your strength 
be :" " there are more for you than against you :" trust there 
fore in Him who " knows how to deliver the godly out of 
temptation," and " is able both to keep you from falling, and 
to present you faultless before the presence of his glory with 
exceeding joy 1 ." But do not say, " God will keep me, and 
therefore I will rush into temptation :" such an abuse of his 
mercy as this would surely bring with it the most tremendous 
evils. We are to trust God when in trouble ; but not to tempt 
God by exposing ourselves to danger without a cause.] 

2. Those who are yielding to temptation 

[The generality complain, " That they cannot resist 
temptation," and yet they venture continually into those very 

Ps. cxxv. 3. and Isai. Ivii. 1C. f 2 Cor. xii. 9. 

2 Cor. i. 4, 5. h 2 Cor. iv. 16, 17. Rom. viii. 18. 

1 Luke xxii. ,31. 

k Hcb. xiii. 5. Here are no less than five negatives in the Greek. 
1 2 Pet. ii. 9. and Jude, ver. 24. 



1973.] APPEAL TO MEN OF WISDOM AND CANDOUR. 229 

scenes which most endanger their virtue. What hypocrisy is 
this! If flesh and blood be, as they justly acknowledge, so 
weak and frail, why do they not flee from the occasions of sin ? 
and why do they not cry unto God for help? Let all know 
that their impotency is no just excuse; that all shall receive 
succour if they will but seek it; and that " God s strength 
shall be perfected in their weakness" 1 ." But if we will not 
repent of our sins and turn unto God, the power and faithful 
ness of God are engaged against us, and will be glorified in 
our everlasting destruction.] 

m Heb. ii. 18. and iv. 15, 16. 



iMDCCCCLXXIII. 

APPEAL TO MEN OF WISDOM AND CANDOUR 3 . 

1 Cor. x. 15. / speak as to icise men ; judge ye ivhat I say. 

AMONGST the various systems of religion that 
have been promulgated, there is this remarkable dif 
ference ; that, whilst those which have been devised 
by man were founded on the deductions of human 
reason, that which has been revealed by God is 
founded solely on his own authority. Every decla 
ration, every precept, every promise, every threat 
ening, is introduced with " Thus saith the Lord." 
Deliberation and discussion respecting these declara 
tions of God, are altogether superseded : man has no 
alternative, he must believe and obey whatever his 
God has spoken. 

But though revealed religion is neither founded on 
human reason, nor makes its appeal to it, yet. it is 
perfectly consistent with reason, and approves itself to 
the judgment of every one whose mind is enlightened 
by the Spirit of God, and whose passions are subju 
gated to the higher powers of the soul. 

The appeal which the Apostle makes in our text 
to the judgment of the Corinthian Church has respect 

a This, and the three following Discourses, 1974, 197">, and 1976, 
were preached before the University of Cambridge, and the Discourse 
on Ps. cxix. 128. was delivered afterwards with a view to complete 
the series. It may be referred to in that view. 



1 CORINTHIANS, X. 15. [1973. 

indeed to only one particular point, the maintaining 
of communion with heathens in their idolatrous sacri 
fices and oblations. This,, as he observes, was incon 
sistent with their professed allegiance to Christ, and 
with all hope of participating the blessings of his 
salvation : and so unquestionable was this truth, 
that he did not hesitate to appeal to their judgment 
respecting it. 

We are far from saying that all the truths of Chris 
tianity are as level with the capacity of men as that 
which is the subject of the Apostle s appeal : but still 
we are persuaded, that there is no part of our religion 
repugnant to reason, nor any part which enlightened 
reason must not highly approve. 

In confirmation of this sentiment we shall endea 
vour to shew, 

I. That the Gospel approves itself to all who are 
truly wise. 

II. That it is the duty of every man to exercise his 
judgment in relation to it. 

I. That the Gospel approves itself to all who are 

truly wise- 
There is a wisdom to which the Gospel does not 
approve itself, I mean " the wisdom of this world," 
as it is called, even that which is both the root and 
offspring of philosophic pride. Between this wisdom 
and the Gospel there is as inveterate an opposition as 
between light and darkness ; the Gospel is regarded 
by it as foolishness ; and itself is no other than foolish 
ness in the sight of God. The Apostle tells us, that 
by this wisdom the world neither knew God, nor 
could possibly find him out ; that God hath so formed 
his Gospel as to " destroy the wisdom of the wise, 
and to bring to nought the understanding of the 
prudent." Remarkable is that triumphant language 
of the Apostle, " Where is the wise ? Where is the 
ocribe ? Where is the disputer of this world ? Hath 
not God made foolish the wisdom of this world ?" 

If it be asked, Why this wisdom is so much at 
variance with the Gospel ? we answer, that men filled 



1973.] APPEAL TO MEN OF WISDOM AND CANDOUR. 231 

with the conceit of their own sufficiency, and wise in 
their own eyes, are ready to prescribe to God what 
he shall speak ; receiving only what accords with 
their own preconceived opinions, and rejecting every 
thing that is not accommodated to their carnal ap 
prehensions. They do not read the Scriptures to 
learn of God, but rather to criticise what he has 
revealed, and to sit in judgment upon all that he has 
spoken. Is it to be wondered at, that the Gospel, 
which is full of mysteries, should not approve itself to 
them ? yea, that it should be a stumbling-block and 
an offence to them ? It is so, and it must be so, till 
they shall see that " God is wiser than man," and 
that " if any man would be wise, he must become a 
fool that he may be wise." 

But though to such proud and self-sufficient scio 
lists the Gospel of God is foolishness, yet to the 
truly wise it is a revelation every way worthy of its 
great Author. 

By the truly wise, we mean those persons who are 
sensible that they stand in need of reconciliation with 
their offended God, and that the Gospel is a revela 
tion from God respecting the provision which he has 
made for our restoration to his favour. These per 
sons, conscious of the insufficiency of human wisdom 
to find out such a plan for the salvation of mankind, 
receive with humility what God has revealed ; and, 
the instant they know his mind and will, they receive 
his testimony with the liveliest gratitude, and make it 
the one ground of all their hopes. These are truly 
wise ; they presume not to dispute with God about 
the means he has provided, or the terms he has 
offered, for their salvation ; but they accept thank 
fully what he has so graciously planned, and so freely 
offered. 

To persons of this description the Gospel does 
approve itself as the wisdom of God and the power 
of God. It approves itself both as a revelation, and 
as a remedy. As a revelation, it appears to stand on 
a basis that is immoveable ; and the evidence of its 
divine authority is considered as incomparably stronger 



23:2 1 CORINTHIANS, X. 15. [1973. 

than any that can be adduced for any other record 
under heaven. As a remedy, it appears exactly suited 
to the necessities of fallen man, providing wisdom for 
the ignorant, righteousness for the guilty, sanctifica- 
tion for the polluted, and redemption for the bond 
slaves of sin and Satan. It is further recommended 
to their approval by the honour which it brings to all 
the perfections of the Deity, in that justice is no 
more set aside than mercy, nor truth is violated any 
more than holiness ; but every perfection of God 
is harmoniously exercised, and more glorified, than it 
could have been, if such a salvation had never been 
devised. 

We do not at present enter into the particulars of 
this Gospel, because that will be the subject of our 
future discourses : but we would give a general clew 
whereby to discover the true Gospel from every thing 
that falsely assumes that name. It will be generally 
granted, that the Gospel which the Apostle Paul 
preached, was the true Gospel : and we find, that 
the foregoing marks were inseparable from his doc 
trines : his statements were disapproved by those" 
who were carried away, either by " philosophy and 
vain deceit" on the one hand, or by superstition on 
the other hand : to the Jews his doctrine was a stum 
bling-block, and to the Greeks foolishness ; but to 
those who were called and taught by divine grace, it 
was the wisdom of God and the power of God. If 
therefore the Gospel which we preach be disapproved 
by the same persons as disapproved of his, we have 
so far an evidence in its favour ; whereas, if our 
Gospel be approved by those who were averse to his, 
then it is evident that we do not preach the same 
Gospel as he did. To unsanctified wisdom, the 
truth of God ever was, and ever must be, foolish 
ness ; but to those who are possessed of true wisdom, 
it is, and ever will be, a stupendous effort of wisdom 
and of love for the recovery and salvation of a ruined 
world. 

The intent of our present discourse is to bespeak 
vour candour in reference to those which mav follow 



1973.] APPEAL TO MEN OF WISDOM AND CANDOUR. 233 

it, and to shew that, at least in our own judgment, 
there is such a reasonableness in all our doctrines as 
must of necessity commend itself to every candid 
inquirer. We wish not one sentiment to be em 
braced, without a firm conviction of its truth : we 
wish every word we utter to be brought to the test of 
Scripture and of true wisdom. We would say to 
every man, " Prove all things, and hold fast that only 
which is goodV 

To impress on our minds the importance of making 
for our ourselves a candid inquiry into the Gospel of 
Christ, we proceed to shew, 

II. That it is the duty of every man to exercise his 
judgment in relation to it 

God himself is pleased on some occasions to make 
an appeal to us respecting his own dealings with 
mankind : " Judge, I pray you," says he, " betwixt 
me and my vineyard :" and again, " Are not my 
ways equal ? are not your ways unequal ?" In truth, 
though he is not to be dealt with by us as if he were 
bound to " give an account to us of any of his mat 
ters," yet he treats us as rational creatures, and 
expects us to use our reason in relation to our spiri 
tual, as well as our temporal, concerns. He draws 
us indeed, and expects that we should give ourselves 
up to the influence of his grace ; but " he draws us 
with the cords of a man," that is, with such influences 
as are suited to our faculties as rationed agents. Still, 
however, we must remember, that, in forming our 
judgment of the truths revealed to us, we are not 
called to determine beforehand what it becomes him 
to reveal; but only by a diligent attention to his 
written word to consider what he has revealed : and 
if at first we find such things as we did not expect, or 
such things as seem to oppose the sentiments we 
have imbibed, we must not hastily determine that his 
word is not true, but must suspect our own compe 
tency to judge of it, and must say, " What I know 
not now, I shall know hereafter." 

1 Thess. v. 21. 



231- 1 CORINTHIANS, X. 15. [1973. 

In executing this important duty we shall do well 
to observe the following rules ; namely, 
To form our judgment with care- 
To exercise it with candour and 
To implore of God the enlightening and sanctifying 
influences of his Spirit, that we may be preserved 
from error, and be guided into all truth. 

We must, in the first place, form our judgment 
with care. It is no easy matter to search out all the 
mysteries of our holy religion, and to attain a clear 
and just knowledge of the inspired volume. There 
are confessedly many passages which are difficult to 
be understood, and many passages which appear to 
have, what may be called, an opposite and contradic 
tory aspect. To explain all these, and to reconcile 
them with each other, and to gather out of them one 
entire and consistent plan of salvation, is surely no 
easy work : it should be undertaken with fear and 
trembling ; and no pains should be spared to execute 
it aright. To take one set of texts, and to wrest the 
opposing texts to a sense which they were never de 
signed to bear, will save us indeed much trouble, and 
gratify a proud contentious spirit ; but it will never 
bring us to a just view of the truth as it is in Jesus. 
The way to solve the difficulties of Scripture, is, to 
give to every declaration of God its proper force, and 
then to mark the subserviency of one truth to others 
which appear opposed to it. A person, who should 
in an ignorant and superficial manner observe the 
opposite motions that are found in a great engine, 
would be ready to suppose that the wheels would 
obstruct each other : but on a closer inspection he 
would find, that there is a subserviency of one part to 
another, and that all the motions, however opposite 
in appearance, tend in reality to one common end. 
Thus it is in the Scriptures of truth ; there is no 
real opposition between one part and another ; but 
every truth has its proper place in the system, and its 
proper use : if one encourages, another humbles : if 
one inspires confidence, another stimulates to acti 
vity : and true wisdom will lead us to assign to every 



1973. J APPEAL TO MEN OF WISDOM AND CANDOUR. 235 

truth that place and that measure of importance 
which seem to be given to it in the sacred volume. 
Were this mode of investigating the Holy Scriptures 
more generally adopted, there would be an end of 
almost all the controversies which agitate and distract 
the Christian world. The very disposition of mind 
which would be exercised in such endeavours, would 
go far to rectify our judgment, and would divest error 
of more than half its evils. 

If it be said, that all have not leisure or ability for 
such examination of the Holy Scriptures, we answer, 
That, whether we have more or less of leisure and 
ability, this should be our mode of proceeding : and 
those especially, who are to teach others, should be 
careful to form their judgment in this way. The 
Scriptures should be studied diligently throughout ; 
the design of the inspired writers should be especially 
attended to ; the scope of every distinct passage 
should be ascertained by a strict examination of the 
context ; and the general analogy of faith must be 
borne in mind, in order to regulate us in our inter 
pretation of passages that are of more doubtful sig 
nification. In a word, we should without prejudice 
or partiality attend to every part of the sacred records, 
and then judge, as before God, respecting the genuine 
import of the whole. Whatever sentiment is brought 
before us as of heavenly origin and of divine autho 
rity, we must bring it to the law and to the testimony, 
and give it only such weight in our minds as shall 
appear to be justified by the general tenour of the 
inspired volume. It was by such care that the 
Beraeans attained the knowledge of salvation ; and by 
similar care we may confidently hope to be guided 
gradually into all truth. 

Having thus formed our judgment, we must, in the 
next place, exercise it with candour. There will to 
the last, whatever means be used for the regulating 
of our judgment, be some points whereon there will 
be a difference of opinion. The minds of men are 
differently constructed ; and there are no two men 
in the universe who on all points think alike. It 



236 1 CORINTHIANS, X. 15. [1973. 

must be expected therefore, that some diversity of 
sentiment will remain in reference to religion, as well 
as on every other subject under heaven. Aware of 
this, we should form our judgment with diffidence, 
especially on those points where men of piety have 
differed from each other. We should consider our 
selves as liable to err, no less than others. To imagine 
that we are in possession of all truth, and to take for 
granted that all who differ from us must of necessity 
be wrong, is not consistent with Christian modesty. 
Of course, if we embrace an opinion, we must of 
necessity do it, under the idea that the sentiment is 
just ; but, knowing how weak and fallible we are, we 
should think it possible that those who differ from us 
may be right ; or, at all events, that the truth may 
be partly on their side as well as on ours. But even 
where we feel greater confidence as to the rectitude 
of our judgment, we should feel no hostility to those 
who differ from us ; they have the same right to 
exercise their judgment as we ; and we should no 
more be offended with them for not viewing things 
in the same light as we, than for their not resembling 
us in the stature of their body or the features of their 
countenance. By this observation we do not mean 
to express an approbation of indifference respecting 
religious sentiments ; for there are sentiments that 
should be dearer to us than life itself : but it is in 
tolerance which we disapprove ; it is a readiness to 
condemn others on account of their religious opinions, 
and to load them with all manner of obloquy. This, 
I say, is what we deprecate ; and too much reason 
there is to deprecate it ; since the indulgence of this 
hateful disposition is the common error of all parties. 
To be fully persuaded in our own minds, after a long 
course of diligent inquiry, is well ; but to brand per 
sons with opprobrious names, because they see not 
with our eyes ; and to misrepresent their sentiments, 
putting into their mouths statements which they 
never make, and loading their real statements with 
consequences which they disavow and abhor, is a 
inode of proceeding which tends only to generate 



1973.3 APPEAL TO MEN OF WISDOM AND CANDOUR. 2ii7 

endless contentions, and to destroy that love which 
is the sum and substance of all true religion. The 
liberty which we use ourselves, we should concede to 
others ; and if we think others have adopted erro 
neous sentiments, we should endeavour to set them 
right ; but we should do it, not with railing accusa 
tions, but in kindness and a spirit of love. 

But the third rule which we mentioned as deserv 
ing our attention, is above all things necessary to be 
observed : We must implore of God the enlightening 
and sanctifying Influences of his Spirit, that we may be 
preserved from error, and be guided into all truth. 
We are all by nature blind to the things of God : 
there is a veil upon our hearts, precisely as there was 
in the apostolic age, and still continues to be upon 
the hearts of the Jews. " The natural man," says 
St. Paul, " receiveth not the things of the Spirit of 
God, for they are foolishness unto him ; neither can 
he know them, because they are spiritually dis 
cerned." Even the discourses of our blessed Lord 
and Saviour, notwithstanding his confirmation of 
them by miracles unnumbered, could not convince 
those who did not choose to be convinced : nor were 
the Apostles themselves so enlightened by his in 
structions during the whole time of his ministry upon 
earth, but that they needed after his resurrection the 
influences of his Spirit to " open their understand 
ings, that they might understand the Scriptures." 
The same influence we need : we must have the 
Spirit of wisdom and revelation given to us, to dis 
cover to us the things of the Spirit ; and, unless 
" God shine into our hearts, to give us the light of 
the knowledge of the glory of God in the face of 
Jesus Christ," we shall continue in darkness to our 
dying hour. Of this blindness we should be aware ; 
for, if we are not sensible of our need of the Holy 
Spirit to teach and guide us, we shall never seek his 
influences, nor ever be qualified to form a correct 
judgment of the things which are revealed to us. 
Even Timothy, long after he had ministered the 
Gospel with great success, needed not only the 



238 1 CORINTHIANS, X. 15. [1973. 

instructions of Paul, but the teachings of the Holy 
Spirit, to render them effectual : " Consider what I 
say," says St. Paul to him ; " and the Lord give thee 
understanding in all things." 

This need of divine teaching we are all by nature 
averse to acknowledge. One of the last things that 
we are brought to confess, is, the insufficiency of 
our own wisdom to understand the sublime truths of 
Christianity. But, if we look around us, we see many 
possessing all the same privileges with ourselves, and 
yet so blinded by prejudice or passion, as not to 
discern any one truth aright : the divinity of our 
blessed Lord, his atonement for sin, the influences of 
his Spirit, the necessity of a renewed heart, together 
with many other truths, are boldly denied by them ; 
or, if acknowledged as doctrines that are revealed, 
they are utterly disregarded as to any practical effect 
upon the soul. This clearly proves the great truth 
we are insisting on ; namely, that we must all be 
taught of God, and that, without his teaching, we 
shall know nothing as we ought to know. 

But we observed, that we need the sanctifying, as 
well as the illuminating, influences of the Holy 
Spirit : for we have many corrupt affections, which 
it is the very intention of the Gospel to eradicate ; 
and under the influence of them we lean to those 
doctrines which tolerate, rather than to those which 
would mortify and subdue, our favourite propensities. 
How then can we judge aright whilst we are in 
fluenced by such a bias ? " Our eye being evil, we 
shall of necessity be in darkness ; and our eye must 
be made single, before the whole body can be full of 
light." This single eye then must be given us by the 
Holy Spirit. Instead of loving darkness rather than 
light, we must love the light, and come to the light, 
on purpose that the nature and quality of our actions 
may be made manifest. Let our first object then be 
to seek of God the gift of his Holy Spirit (for he has 
said, that, " if any man lack wisdom, and ask it of 
him, he will give it liberally, and without upbraiding:") 
and then, in dependence on the sacred guidance of 



1974.] CORRUPTION OF HUMAN NATURE. 239 

the Spirit, let us examine every part of God s word. 
Let us in particular desire to be conformed to the 
word as far as we understand it ; and then there is 
no fear but that we shall be guided into all truth, as 
far at least as shall be necessary for our own personal 
welfare, and for the transforming of our souls into the 
image of our God. 

We cannot conclude this part of our subject with 
more appropriate words than those of our excellent 
Liturgy, in which we entreat you to accompany us 
from your inmost souls : "O Lord, from whom all 
good things do come ; grant to us thy humble ser 
vants, that by thy holy inspiration we may think 
those things that be good, and by thy merciful guiding 
may perform the same, through our Lord Jesus 
Christ. Amen." 

e Collect for 5th Sunday after Easter. 



MDCCCCLXXIV. 

ON THE CORRUPTION OF HUMAN NATURE. 

1 Cor. x. 15. / speak as to wise men ; judge ye what I say. 

IN the appeal, which we have proposed to make to 
your judgment, we shall confine ourselves to things 
of primary and fundamental importance. We are 
little disposed to enter upon a field of doubtful dis 
putation : for though we think that every truth in 
the Holy Scriptures is important, and that some of 
those points which are more controverted are ex 
ceeding valuable, when received rightly, and im 
proved for our advancement in the divine life ; yet, 
as the acceptance or rejection of them may consist 
with real and vital piety, we gladly wave all consi 
deration of them, it being our wish, not to establish 
the dogmas of a party, but to bring home to the 
hearts and consciences of our hearers those principles 
which constitute the basis of our holy religion. 

The very first of these principles is, that man is a 



,MO 1 CORINTHIANS, X. 15. [1974. 

fallen creature, guilty, polluted, helpless. The know 
ledge of this lies at the root of all true religion. In 
proportion as this is seen and felt, will the provision 
made for our recovery by Jesus Christ be valued : 
and in proportion as persons either overlook, or 
maintain in theory only, this truth, the whole plan of 
salvation by Christ will be disregarded and despised. 

But the views and sentiments of those who main 
tain the depravity of our fallen nature are frequently 
and greatly misrepresented. Injudicious persons, it 
is true, may speak unguardedly and unadvisedly on 
this subject, as they may well be expected to do on 
every subject ; but as the crudities of an ill-informed 
and violent partisan could not properly be stated as 
exhibing a just view of the principles of any govern 
ment ; so neither can the rash unqualified assertions 
of the inexperienced be justly imputed to those who 
promulgate truth in its more sober and measured 
forms. It were to be wished, indeed, that our oppo 
nents would content themselves with statements that 
may be found : but they far exceed the wildest reve 
ries that have ever issued from any ignorant enthu 
siast, and represent those who maintain the total 
depravity of our nature as reducing men to the 
condition of stocks and stones. 

We beg leave therefore to state with some measure 
of precision what we mean, when we say that man is 
altogether polluted in every faculty of his soul, and 
destitute of all true goodness. 

We do not mean to say that men may not be 
comparatively good by nature. There is as great a 
difference between men s natural dispositions as be 
tween their intellectual powers. As some children 
are quick and lively in their apprehension, whilst 
others are dull and stupid ; so some are mild, affec 
tionate, and generous in their tempers, whilst others 
are fierce, vindictive, and selfish. The children of 
the same parents, who have seen only the same 
examples set before them, are often as different in 
their dispositions, as if no ground of resemblance 
had existed between them. 



1974.] CORRUPTION OF HUMAN NATURE. 244 

In like manner we concede that persons may be 
morally good, not merely in comparison of others, 
but to a certain degree really and substantially so : 
that is, a person may possess by nature such a mea 
sure of candour, and benevolence, and integrity, as 
almost to put to shame those who profess to have 
been renewed by grace. How much, indeed of these 
dispositions may arise from education as well as from 
nature, we are not anxious to inquire : we wish to 
give to nature as much as can with any shew of 
reason be claimed for her ; and then to point out 
that kind and measure of goodness which she never 
communicated to any man, nor ever enabled any 
person to attain. 

We say then, that no man by nature is spiritually 
good, or good towards God. No man by nature 
loves God, or delights himself in God. No man 
truly fears him. There may be a superstitious dread 
of him as an Almighty Being, but no real fear to 
offend him, no true desire to please and glorify him. 
No one by nature has, what I may call, a creature- 
like spirit towards him. No one feels his obligations 
towards him as his Creator, or places implicit con 
fidence in him as his Preserver, or rejoices in him as 
his Benefactor, or delights to execute his will as his 
Governor, or labours to approve himself to him as 
his Judge. A spirit of independence pervades every 
child of Adam, and is, perhaps beyond every thing 
else, the great effect and evidence of our apostasy 
from God. Self-will, self-seeking, self-confidence, 
self-complacency, are but so many branches issuing 
from this root. The loss of that creature-like spirit 
which possessed the mind of Adam in Paradise, is 
absolutely universal. Whatever differences there 
may be between men as to their moral dispositions, 
there is none in this : self has usurped the place of 
God, and is to every man by nature the principle and 
end of all his actions. 

As we have no longer by nature a creature-like 
spirit, so neither have we, what, if we may be allowed 
the expression, we would call, a sinner-like spirit. It 

VOL. XVI. H 



2-l 1 CORINTHIANS, X. 15. [1974 

might be supposed, that the universal fruit of our fall 
should be contrition, and self-lothing, and self- 
abhorrence ; and that, a way having been revealed 
for our restoration to God s favour, we should be 
occupied day and night in the grateful contempla 
tion of it, and in the pursuit of so inestimable a 
blessing. But here again we are all upon a. par : the 
men of finer clay and more exquisite workmanship, 
are here on a level with vessels of the most base 
materials and most degraded use. A spirit of humi 
liation is never found, but as it is infused into the 
soul by the Spirit of God. It might be supposed, 
that the desire of obtaining reconciliation with God 
should stimulate every child of man to earnest in 
quiries after a Saviour, and to grateful thanksgivings 
to God for the unspeakable gift of his only dear Son. 
But so far are these feelings from being the natural 
growth of the human heart, that they are never 
formed in the heart but with great difficulty, nor 
ever preserved alive there but with constant vigilance 
and unremitting exertions. We do indeed read of 
a Samuel, a Josiah, a Timothy, sanctified from an 
early period of life : but this was not in consequence 
of any natural piety in them any more than in others ; 
but in consequence of peculiar operations of divine 
grace upon their souls. 

Connected with this want of a sinner-like spirit, is 
a love of sin in all its branches. We say again, 
there is not in every man the same predominance of 
sin in all its branches ; but the same propensity to it 
there is : the seed of every evil lies buried in our 
fallen nature : in some it acquires more strength 
than in others, and manifests itself by more hateful 
fruits ; but in all it lives, it vegetates, and, if circum 
stances were to arise to call it forth, would grow up 
to maturity in one as well as in another. 

Thus we have delivered our sentiments on the 
corruption of man s nature ; and we will add a few 
words respecting that which is so intimately con 
nected with it our natural inability to do any thing 
that is good. 



1974. J CORRUPTION OF HUMAN NATURE. 

When a nature is so depraved, as ours from the 
foregoing statement appears to be, there can be no 
disposition to any thing truly and spiritually good : 
on the contrary, there must be an aversion to what 
is good, and, in consequence of that, an incapacity to 
engage successfully in the prosecution or performance 
of any good thing. But here we beg to be distinctly 
understood, that the incapacity to do any-tiring that 
is good is a moral, and not a physical, incapacity. A 
man is not under the same kind of incapacity to stop 
the progress of his corruptions that he is to stop the 
sun in its course : it is because of his inveterate 
inclination to evil, and aversion to what is good, that 
he cannot bring the powers of his mind to bear on 
the prosecution of any thing that is truly and spiri 
tually good ; if he had the inclination and the desire, 
his exertions would be proportioned to the extent of 
those desires : and though we are far from saying 
that those exertions would be sufficient of themselves 
for the accomplishment of his object, they would 
certainly be accompanied with power from on high, 
and such a power too as should render them effectual 
for the desired end. It is the want of these pious 
inclinations that keeps us from looking unto God for 
his effectual aid ; and consequently from attaining 
that strength, whereby alone we can subdue and 
mortify our natural corruptions. 

When therefore we say, that man is by nature 
altogether helpless, and incapable of doing any tiring 
that is good, we wish it to be borne in mind, what 
the incapacity is of which we speak. Were it an 
incapacity that rendered all exertion nugatory, man s 
responsibility for his actions would, as far as relates 
to that point, be at an end ; but our incapacity arising 
altogether from the inveteracy of our love to sin, and 
the total alienation of our hearts from what is truly 
good, it ceases to be an extenuation of our guilt, and 
becomes rather an aggravation of it. 

We have now spoken what will be sufficient to 
mark our sentiments respecting the corruption and 
helplessness of fallen man. We say of man, that he 

R2 



J.M.1- 1 CORINTHIANS, X. 15. [1974. 

is altogether destitute of every thing that is truly and 
spiritually good, and altogether prone to evil ; though, 
in respect of the visible fruits of evil, there is a con 
siderable difference between one and another. We 
say too that man is incapable of doing any thing that 
is truly and spiritually good ; but that his incapacity 
arises, not from any want of physical powers, but of 
moral and spiritual dispositions. He has the same 
power to exercise his mind in one thing as in another, 
if he have the inclination and desire so to do ; the 
fault is in his will, which is averse to good, and in his 
affections, which are set on evil. At the same time, 
whatever be the state of a man s will and affections, 
he has not in himself the power to do the will of God; 
for that end he must be strengthened by the Spirit 
of God : but that aid no man shall want, who seeks 
it from God in spirit and in truth. 

And now I speak as to wise men ; judge ye what 
I say : Is there any thing extravagant in this state 
ment ? Is there any thing that can warrant such 
representations as are too often given of the senti 
ments of those who maintain the doctrines above 
considered ? We speak not as to wise men only, but 
as to men of candour and liberality, of truth and 
equity : is there any thing here which is not most 
decidedly declared in the Holy Scriptures ? Is there 
any thing which is not sanctioned and confirmed by 
all the authentic records of the doctrines of our 
Church ? 

Let us briefly institute this inquiry, in order that 
the truth of our statement may yet more abundantly 
appear. 

What saith the Scripture ? The testimony of the 
Most High God is this, that when he looked down 
from heaven to behold the children of men, he saw 
" that the wickedness of man was great upon the 
earth, and that even/ imagination of the thoughts 
of man s heart was only evil continually*" Can the 
total corruption of our nature be stated in stronger 
terms than these ? But it will be more satisfactory, 

a Gen. vi. 5. 



1974.1 CORRUPTION OF HUMAN NATURE. 245 

perhaps, to refer to a passage where an inspired 
Apostle is establishing the very point in question. 
Look we then to the third chapter of St. Paul s 
Epistle to the Romans, and let us hear what he says. 
He is proving that all mankind, whether Jews or 
Gentiles, are under sin ; and in support of his asser 
tions he brings together a whole cloud of witnesses : 
" It is written," says he, " There is none good, no, 
not one : there is none that understandeth ; there is 
none that seeketh after God : they are all gone out 
of the way : they are together become unprofitable : 
there is none that doeth good, no, not oneV Have 
we spoken any thing stronger than this ? Yet, in a 
subsequent chapter, the Apostle speaks in stronger 
language still : " The carnal mind is enmity against 
God ; for it is not subject to the law of God, neither 
indeed can be ." In another Epistle he denies the 
power of any man by nature even so much as to 
know the things of the Spirit ; " The natural man 
receiveth not the things of the Spirit of God, for 
they are foolishness unto him : neither can he know 
them, because they are spiritually discerned* 1 ." Nor 
does he confine these assertions to any particular age 
or nation : he says of himself and his fellow Apostles, 
that even they, in their unregenerate state, " fulfilled 
the desires of the flesh and of the mind ; and were 
by nature children of wrath, even as others 6 ." Even 
after he was regenerate, he still speaks of himself, 
so far as he was yet unrenewed, as destitute of all 
good ; " In me, that is, in my flesh, dwelleth no good 
thing." 

We think that this will abundantly suffice for the 
confirmation of our sentiments from Scripture. The 
person that will not be convinced by these passages, 
would not be convinced even though we were to 
multiply quotations to ever so great an extent. 

Turn we then to what, with this assembly at least, 
must have considerable weight, I mean the authentic 
records of the doctrines of our Church. In the 9th 

b Rom. iii. 9 12. c Rom. viii. 7. 

d 1 Cor. ii. 14. e Eph. ii. 3. 



^46 1 CORINTHIANS, X. 15. [1974, 

article, intitled " Original or Birth Sin," it is said, 
" Original sin standeth not in the following of Adam 
(as the Pelagians do vainly talk), but it is the fault 
and corruption of every man that naturally is engen 
dered of the offspring of Adam, whereby man is very 
far gone from original righteousness, and is of his own 
nature inclined to evil, so that the flesh lusteth always 
contrary to the spirit ; and therefore in every person 
born Into this world it deserveth God s wrath and 
damnation." Then, in reference to the impotency 
of man to do any thing that is truly good, it is said 
in the next article, " The condition of man after the 
fall of Adam is such, that he cannot turn and prepare 
himself by his own natural strength and good works 
to faith and calling upon God : wherefore we have 
no power to do good works pleasant and acceptable 
to God, without the grace of God by Christ prevent 
ing us that we may have a good will, and working 
with us when we have that good will." 

We forbear to comment on these articles, because 
all of us can refer to them and examine them for 
ourselves : but there is an end of all certainty in lan 
guage if these articles do not affirm all that we have 
expressed in the foregoing statement. The homilies 
of our Church speak in numberless passages to the 
same effect. In that for Whit-Sunday, it is said, 
" Man of his own nature is fleshly and carnal, corrupt 
and naught, sinful and disobedient to God, without 
any spark of goodness in him, (mark these words, 
" without any spark of goodness in him"} without any 
virtuous or godly motion, only given to evil thoughts 
and wicked deeds." And in our Liturgy, our help 
lessness is stated in terms equally strong ; in the 
Collect for the second Sunday in Lent, we address 
the Deity in the following words ; " Almighty God, 
who seest that we have no power of ourselves to help 

ourselves" 

It would occupy too much time if we were to mul 
tiply quotations on these subjects. The Articles, the 
Homilies, the Liturgy, all abound with expressions 
to the same effect ; so that no man can read them 



1974.] CORRUPTION- OF HUMAN NATURE. 247 

with candour, and doubt what the sentiments of our 
reformers were on these subjects. 

But we will bring the matter still nearer home, and 
agree to have the point determined by every man s 
own experience. Let every one of us look back to 
the earliest period of his life, and see what have been 
his dispositions towards God. Did we, in proportion 
as our rational powers were expanded, employ them 
in the contemplation of God as our Creator, our 
Benefactor, our Redeemer, and our Judge ? Have 
we felt an unfeigned solicitude to please him, and to 
glorify his name ? Has every thing that is contrary 
to his will been hateful in our eyes, and has it been 
shunned by us with abhorrence ? Has it been our 
delight to draw nigh to him from day to day in the 
exercise of prayer and praise, and to implore help 
from him that we may mortify every corrupt affec 
tion, and be gradually transformed into his image in 
righteousness and true holiness ? Nay, we will go 
no farther than this very day, and ask, Whether such 
were the exercises of our minds when we rose from 
our beds, and whether we find it an easy matter to 
preserve our minds in such a frame as this ? Do we 
not find, that the things of time and sense thrust out 
all these holy affections, and that God, instead of 
being the one object before our eyes, is scarcely to 
be found in all our thoughts ? I speak as to wise 
men, and to men of integrity ; Declare the truth 
before God : Say whether or not ye yourselves are 
fallen from God ? Say whether piety be the natural 
produce of your souls? Say whether you find holy and 
heavenly thoughts, or carnal and earthly thoughts, 
have the readier entertainment in your minds ? Say 
whether or not ye are impotent to good ; or go and 
try it when you leave this place : Go, and say with 
yourselves, I will bring my own mind to a state of 
deep humiliation for my past sins ; I will exercise 
lively gratitude to God for his sparing mercy hitherto; 
I will look with steadfast faith to Christ as my only 
and all-sufficient Saviour ; and I will rejoice and 
delight in him as my present portion, and my eternal 



248 1 CORINTHIANS, X. 15. [1974. 

great reward. Do this ; do it, not for a constancy, 
but only for the remainder of this day ; and then will 
we confess, that all that we have spoken is a libel 
upon human nature, and that man is neither so cor 
rupt nor so helpless as the Scriptures and the writings 
of our reformers have represented him. Whatever 
may be thought of all our preceding observations, it 
must surely be acknowledged fair, when we leave 
every man to be his own accuser, and constitute him 
judge in his own cause. I repeat it ; this is the tri 
bunal to which we make our appeal, and by your own 
impartial judgment we will venture to abide. 

Anticipating your decision, (for we doubt not but 
that the faithful monitor within you has already pro 
nounced it,) we ground on your own acknowledg 
ments a 

" WORD OF EXHORTATION" 

First, if we are such corrupt and helpless crea 
tures, let us seek to obtain a deep and abiding sense 
of our wretched condition. What ought we to feel, 
who have lived as without God in the world, who 
have exalted to his throne all the vanities of time and 
sense, and have, in fact, been a god unto ourselves, 
doing our own will, finding our own pleasure, and 
seeking our own glory ? What, I say, ought such 
persons to feel ? What view ought they to have of 
their own conduct ? Is it a small measure of humi 
liation and contrition that befits such persons ? Take 
into the account also what blessings that God, whom 
we have so neglected, has from time to time been 
pouring out upon us ; and let us reflect, above all, 
on his incomprehensible love in giving his only- 
begotten Son to die for us, and in following us inces 
santly with offers of a free and full salvation through 
him : think, moreover, of the strivings of his Holy 
Spirit with us from time to time, and of the resistance 
which we have opposed to his sacred motions ; reflect, 
I say, on these things, and then say, Whether our 
eyes ought not to be a fountain of tears to run down 
night and day for all our iniquities and abominations. 



1974.]) CORRUPTION OF HUMAN NATURE. 219 

Indeed it is not a mere sigh that the occasion calls 
for ; nor is it a few heartless acknowledgments that 
will suffice : the very best of us has need to smite on 
his breast with anguish of heart, and to cry from his 
inmost soul, God be merciful to me a sinner ! Nothing 
less than this will in any respect answer the demands 
of our offended God : it is the broken and contrite 
spirit alone which he will not despise. O let us seek 
to humble ourselves aright ! Let us implore help 
from God, who alone can take away the heart of 
stone, and give us a heart of flesh : let us look to 
Jesus our ascended Saviour, who is exalted to give 
repentance as well as remission of sins ; and let us 
entreat of him so to discover to us the enormity of 
our guilt, that we may mourn and be in bitterness as 
one that is in bitterness for his first-born. 

In the next place, if such be our guilt and helpless 
ness, let us not only humble ourselves for it, but seek 
for the remission of our sins in Jesus blood. O, thanks 
be to God ! " there is a fountain opened for sin and 
for uncleanness :" there is a Saviour, " whose blood 
will cleanse from all sin," and " who is able to save 
to the uttermost all that come unto God by him." 
He has made reconciliation for us through the blood 
of his cross ; and through his sacrifice and intercession 
we may yet find acceptance with our offended God. 
In his righteousness we may be clothed ; and, arrayed 
in that, we shall stand before God " without spot or 
wrinkle, or any such thing, yea, holy, and without 
blemish." We do indeed, in the first place, urge the 
necessity of repentance : but no man must rest in his 
repentance, however deep it may be : the offender, 
under the law, not only confessed his sins over his 
sacrifice, but laid them upon the head of the victim. 
So must we do ; we must transfer all our sins to the 
head of our Great Sacrifice ; and he, like the scape 
goat, will carry them all away to the land of oblivion. 

Lastly : Let us seek to be renewed in our hearts 
by the influence of the Holy Spirit. He is justly 
called in our Catechism, " the Sanctifier of all the 
elect people of God." It is he who must " give us 



2oO 1 CORINTHIANS, X. 15. [1975. 

both to will and to do ;" and if we set ourselves in 
earnest to " work out our salvation with fear and 
trembling," we need not fear but that he will help 
our infirmities, and his grace shall be sufficient for 
us. Polluted as we are, we should yet be sanctified 
throughout in body, soul, and spirit, if only we would 
plead in earnest for his renewing influence : and, 
helpless as we are, we should yet be strengthened 
with might by his agency in our inward man, and be 
enabled to do all things through his gracious commu 
nications. 

This is the true use of Christian principles. To 
acknowledge the extent of our fall, is of no use, unless 
we seek for a recovery through the sacrifice of our 
Redeemer, and through the influence of the Eternal 
Spirit. Let us but apply these remedies ; and all 
aversion to see the depth of our guilt and misery will 
vanish instantly. We shall be in no fear of being too 
much depressed by a sense of our sin ; but shall 
rather desire to know the full extent of our malady, 
that God may be the more glorified in our restoration 
to health. And if indeed we are disposed to implore 
help from God, then may we profitably sum up our 
requests in the words of that truly scriptural Collect, 
" Grant to us, Lord, we beseech thee, the Spirit to 
think, and do always such things as be rightful; that 
we, who cannot do any thing that is good without 
thee, may, by thee, be enabled to live according to 
thy will, through Jesus Christ our Lord. Amen a ." 

a Ninth Sunday after Trinity. 



MDCCCCLXXV. 

ON THE NEW BIRTH. 

1 Cor. x. 15. / speak as to wise men ; judge ye what I say. 

THE subject to which we would now draw your 
attention, and which is most intimately connected 
with that of our fallen state, and of our depravity by 
nature, is the doctrine of the New Birth. It has been 
already shewn, that we are altogether born in sin, 



1975.] ON THE NEW BIRTH. 251 

and corrupt in all our faculties ; and it is obvious, 
that a great change must pass upon our souls before 
\ve can be meet for the enjoyment of those heavenly 
mansions, where no unclean thing can enter. 

In order to invalidate this doctrine, occasion has 
been taken from the use of the word 7ra\iyyeve(ria, 
which we translate regeneration, to confound this 
doctrine with baptism. The argument used is this : 
The word TrdXiyyeveo-ta occurs but twice in the Scrip 
tures, and neither time has it any thing to do with 
that spiritual change which enthusiasts insist upon as 
necessary to our salvation. One of the times it is 
used in reference to baptism, and is expressly distin 
guished from the renewing of the Holy Ghost ; as 
when it is said " God hath saved us by the washing 
of regeneration, and renewing of the Holy Ghost":" 
and the other time, it has nothing to do either with 
baptism or the new birth, but refers to a totally 
distinct subject. 

Now we grant, that this particular term, " the 
washing of regeneration," is here used as our objector 
states : and we also grant, that if nothing more were 
said in Scripture respecting a new birth than what is 
expressed under that particular term, there would be 
very great weight in the objection. But the doctrine 
of the new birth is not at all founded on the use of 
that particular term. The term regeneration, indeed, 
has a peculiar fitness to express the being born again: 
and when it is so peculiarly fit for this purpose, we 
cannot but think that the non-application of it to the 
subject in the Holy Scriptures, would be a very weak 
argument against the doctrine itself, when that doc 
trine is expressed as clearly as possible by various 
other terms of the same import. However, we wish 
not to contend about a word: it is not words, but 
things, that we insist upon ; and therefore, waving 
the use of that particular term, we shall speak in the 
common phraseology of Scripture, of being " born 
again," or " born from above," or " born of God." 
But that we may leave no room for misapprehension 

a Tit. iii. o. 



252 1 CORINTHIANS, X. 15. [1975. 

respecting our sentiments, we shall begin with stating 
what we do not mean, when we insist upon the doc 
trine of the new birth. 

It is supposed by many, and indeed affirmed by 
some, that we require a sudden impulse of the Holy 
Spirit, which, without any co-operation on the part of 
man, is to convert the soul to God ; and that we re 
quire this change to be so sensibly and perceptibly 
wrought, that the subject of it shall be able to specify 
the day and hour when it took place. 

But all this we utterly disclaim. We say, indeed, 
that God may effect his work in any way that he 
pleases; and that, if he choose to convert men now, 
precisely as he did the three thousand on the day of 
Pentecost, or as he did the persecuting Saul on his 
way to Damascus, he is at liberty to do it ; and no 
man in the universe is authorised to say that he can 
not, or shall not, or will not, do it. But we never 
require any thing of the kind : we require nothing 
sudden. It may be so gradual, as that the growth of 
it, like the seed in the parable, shall at no time be 
particularly visible, either to the observation of others, 
or to the person s own mind : " it shall spring and 
grow up, he knoweth not howV We deny that we 
ever speak of it as wrought by an irresistible impulse 
of the Spirit, or without the co-operation of the man 
himself: for that man is in all cases a free agent : he is 
never wrought upon as a mere machine. He is drawn, 
indeed, but it is with the cords of a man ; that is, by 
considerations proper to influence a rational being, 
and by feelings which those considerations excite in 
his soul. He is influenced by hopes and fears, joys 
and sorrows, just as any other man is ; only the Spirit 
of God takes away from his heart that veil which was 
upon it (and thereby enables the man to see both 
temporal and eternal things in their true light, ac 
cording to their relative importance) ; and then 
inclines the heart to act agreeably to the dictates of 
sound judgment. How far the Spirit of God works, 
and hozv far the mind of man, is a point which no 

b Mark iv. 27. 



1075.] ON THE NEW 

human being can determine ; but that " God gives us 
both to will and to do," we are certain, since " every 
good and perfect gift cometh down from him." But 
at the same time we know, that man does and must 
" work out his own salvation with fear and trembling;" 
and so far is the Divine agency from being a reason 
for neglect on man s part, that it is the great motive 
and encouragement which God himself affords him to 
activity and exertion . 

Thus we have endeavoured to guard against the 
misrepresentations with which this subject is usually 
disguised and deformed. 

We now come to state what our views of the sub 
ject really are : 

We have before shewn, that man by nature has 
nothing in him that is spiritually good, or good towards 
God. But in order to be made meet for heaven, he 
must be made spiritually good ; that is, he must love 
what God loves, and hate what God hates ; and be, 
and do, what God commands. Does God hate sin 
in all its branches ? he must hate it too, and lothe 
and abhor himself for having ever committed it. Does 
God love holiness ? he also must love a holy God, 
and holy exercises, and holy affections ; and must so 
love holy things, as to make them the continual 
objects of his most earnest pursuit : in relation to 
every thing that is holy and heavenly, "the same 
mind must be in him that was in Christ Jesus." 
Has God required him to come as a weary and 
heavy-laden sinner to Jesus, and to live altogether 
by faith in Christ, for wisdom, and righteousness, and 
sanctification, and redemption ; and to glory, not in 
any human strength or goodness, but wholly and 
exclusively in the Lord Jesus Christ ? the man s mind 
must be brought to this, and Christ must be exceed 
ing precious to him in all these points of view ; yea, 
he must " determine to know nothing, and to rejoice 
in nothing, but Christ and him crucified." These 
views and these principles must not rest as mere 
notions in the head, but must be wrought into the 
Phil. ii. 12, 13. 



254 1 CORINTHIANS, X. 15. [1975. 

heart, and exhibited in the whole of the life and con 
versation. 

Before we proceed, we will beg leave to ask, Is 
this, or is it not, a reasonable statement and a rea 
sonable requirement ? I speak as unto wise men ; 
and I call upon you to judge, as in the sight of God, 
whether these requirements can justly be branded 
with enthusiasm, or severity, or any odious character 
whatever ? 

But to proceed : This change far exceeds the 
power of fallen man. Whatever powers you may be 
pleased to invest him with, they fall very far short of 
this. A semblance of these things he may put on ; 
but he cannot form them really and truly in his 
heart. This is the work of the Spirit of God, who is 
promised to us for this very end : " A new heart will 
I give you, and a new Spirit will I put within you : 
and I will take away the stony heart out of your 
flesh, and I will give you a heart of flesh: and I will 
put MY SPIRIT within you, and cause you to walk in 
my statutes, and ye shall keep my commandments 
to do them d ." As to the mode of effecting this 
great work, we have already observed, the Spirit is 
not restricted : but whenever it is truly effected, then 
we say, that the man is born again, and born of the 
Spirit ; and the change that has taken place within 
him, we call the new birth. 

Now the question is, Whether this be the new 
birth or not ? and whether we do right in insisting 
upon it as necessary to man s salvation ? 

In answer to this, we reply, not only that the 
Scriptures call this a new birth, a new creation, a 
being born of God, and a being born of the Spirit, 
but that an experience of it is predicated of all who 
are in a state of favour with God now, or shall find 
admission into his kingdom hereafter. " If any man 
be in Christ, he is a new creature, or a new crea 
tion," says the Apostle : " old things are passed 
away; behold, all things are become new 6 ." And 

d Ezek. xxxvi. 26, 27. e 2 Cor. v. 17, 



1975.] ON THE NEW BIRTH. 255 

our Lord, with repeated asseverations, says to Nico- 
demus, " Verily, verily, I say unto thee, Except a 
man be born again, he cannot see the kingdom of 
God ." 

These declarations of our Lord to Nicodemus are 
peculiarly strong ; because the import of them can 
not with any appearance of reason be explained 
away. Some indeed have endeavoured to explain 
this of baptism ; but I wish that those, who think it 
can bear that construction, would see what sense they 
can on that supposition make of the whole context. 
Let us suppose for a moment that baptism is the new 
birth, and that baptism was the point which our Lord 
so strongly insisted on ; Why should our Lord, when 
explaining and enforcing his first assertion, so care 
fully distinguish between water-baptism, and the 
operations of the Holy Spirit ; " Verily, verily, I say 
unto thee, Except a man be born of water and of the 
Spirit, lie cannot enter into the kingdom of God?" 
Here, admitting that he insisted on the necessity of 
being born of water, he insisted also on being born 
of the Spirit, in order that he might convince Nico 
demus that he spoke, not of an outward and carnal, 
but of an inward and spiritual, change. Again 
Ho wean his subsequent explanations apply to baptism ? 
On the supposition that he speaks of a spiritual birth, 
his reasons are clear and forcible ; " that which is 
born of the flesh, is flesh :" and therefore unfit for a 
spiritual kingdom: but "that which is born of the 
Spirit, is spirit," and exactly suited to that kingdom 
which he was about to establish. Again If it were 
baptism of which he speaks, what connexion has that 
with the wind, which bloweth where it listeth, and 
which, though inexplicable in some respects, is inva 
riably and infallibly to be seen in its effects ? If it 
were baptism, it would blow, not where the Spirit 
listeth, but where the parents and the minister list : 
and as for its effects, they are for the most part visible 
to no human being. Moreover, how could our Lord 
with justice ask Nicodemus, " Art thou a master in 

f John iii. 3 5. 



256 1 CORINTHIANS, X. 15. [1975. 

Israel, and knowest not these things?" Nicodemus 
might have well replied, Yes, I am a master in 
Israel, and yet know not these things : for how should 
I know them ? Where are they revealed ? What is 
there in the writings of Moses or the prophets that 
should have taught me to expect so much from bap 
tism ? God required the circumcision of the flesh, 
as you do baptism : but he required the circumcision 
of the heart also : and, if there be a spiritual change 
of a similar nature required of us under your dispen 
sation, and that be the thing which you call a new 
birth, then I confess I ought to have had clearer 
views of these things, since they were evidently 
inculcated in the Jewish Scriptures, and were repre 
sented also as particularly characterizing the Messiah s 
reign. 

It were much to be wished, that those who will 
have baptism to be the new birth would take this 
passage, and try what sense they can make of it 
according to their interpretation. Prejudice doubt 
less is so strong as to be convinced by nothing ; but 
I should marvel if a person possessed of a simple and 
unsophisticated mind, could withstand the evidence 
that would arise from this one passage alone. 

But as some distinguished characters are very 
strong and positive upon this point, we think it not 
improper to enter somewhat more fully into it. 

That we may not be misunderstood either in rela 
tion to what we conceive to be their sentiments, or 
what we would maintain in opposition to them, we 
will state precisely what it is in their views which we 
disapprove, and which we conceive it is of great im 
portance to correct. 

If by the term regeneration they meant an intro 
duction into a new state, in which the baptized 
persons have a right and title to all the blessings 
of salvation, we should have no controversy with 
them. 

If they meant that all adults, who in the exercise 
of penitence and faith are baptized into Christ, have 
in that ordinance the remission of their sins sealed 



1975.] OX THE NEW BIRTH. 257 

to them, and the Holy Spirit in a more abundant 
measure communicated to them, we should not dis 
agree with them. 

If they meant that infants dedicated to God in 
baptism may and sometimes do (though in a way not 
discoverable by us, except by the fruits) receive a 
new nature from the Spirit of God in, and with, and 
by that ordinance, we could cordially join with them. 

But they go much farther than all this ; and assert, 
that all persons do necessarily by a divine appoint 
ment receive the Holy Ghost in such a manner and 
degree as really to be changed in the spirit of their 
minds into the very image of God in righteousness 
and true holiness, and so to partake of the Divine 
nature, that they never need afterwards to seek so 
great a change again. This we are constrained to 
combat as a fundamental error : and respecting it, we 
now, in humility and a spirit of love, venture to make 
our appeal to you. 

Is the new birth so identified with baptism as to be 
universally and necessarily attendant on it ? 

To determine this question, let us examine what is 
said of the new birth in Scripture, and what of baptism. 

Hear what is said of the new birth : " Whatsoever 
is born of God, overcometh the world." " Whosoever 
is born of God doth not commit sin ; for his seed 
remaineth in him : and he cannot sin, because he is 
born of God." 

Strong as this is, the same is yet more confidently 
expressed in another place : " We know, that whoso 
ever is born of God, sinneth not ; but he that is 
begotten of God keepeth himself, and that wicked 
one toucheth him not g . Now we ask, Is this true of 
all that are baptized ? Do they invariably, from the 
moment of their baptism, overcome the world ? Do 
they never (willingly and habitually) commit sin ? 
and are they incapable of so sinning because they 
are baptized ? Do they so keep themselves, that the 
wicked one toucheth them not ? I speak as to wise 
and candid, yea, as to honest, men ; and ask, 

g 1 John v. 18. 
VOL. XVI. s 



258 1 CORINTHIANS, X. 15. [1975. 

Whether in your consciences you can affirm such 
things of baptism ; and, Whether, if you cannot, the 
new birth must not be a thing very different from 
baptism ? I will even abide by the testimony which 
every individual must give of himself: you have all 
been baptized : but have you all overcome the 
world ? Are you all in such a state that you cannot 
knowingly and habitually commit sin ? And have 
you so kept yourselves, that the wicked one does not 
touch you \ Was there ever such a period in your 
lives ? If there was, when was it ? How long did it 
last ? Why did you not continue it ? Why are you 
not panting after it, and labouring for it again ? 
But you know in your own hearts that there are 
millions of baptized persons of whom these things 
are not true, nor ever were true ; and that conse 
quently the new birth must be a very different thing 
from baptism. 

Now then let us inquire also what is said of bap 
tism. It is said, " Our Lord baptized no man." But 
was he not the means of any being born to God ? It 
is said by Paul, that " God did not send him to bap 
tize, but to preach the Gospel :" but was he not sent 
to beget souls to God through the Gospel ? He goes 
further, and says, " I thank God I baptized none of 
you but Crispus and Gaius." But would he have 
accounted it a proper ground of thanksgiving, if he 
had been instrumental to the conversion of no more 
than these ? He tells us of many whom he had 
begotten by the Gospel, and who were his sons in 
the faith : and therefore we are sure, that there is a 
birth effected by the Word and Spirit of God, that 
is totally distinct from baptism. 

How can we account for it, that men, in the face 
of all this evidence, should maintain, as they do, this 
fatal error ? In some cases it is to be feared, that, 
being averse to seek the spiritual change of which 
the Scriptures speak, they are glad to lay hold on any 
error that shall lull their consciences asleep, and 
sanction their continuance in an unconverted state. 
But with some we hope, that there is really an error 



1975.J ON THE NEW BIRTH. 259 

of judgment arising from the strong things which are 
spoken of baptism in the Holy Scriptures. They do 
not consider, that, when it is said, " Repent, and be 
baptized for the remission of sins :" those words were 
addressed to adults, who had just been informed, that 
Jesus was the Christ, and that, if they believed in 
him, and became his disciples, their sins should be 
blotted out. Expressions of this kind were highly 
proper as addressed to adults ; but afford no ground 
for the idea, that the rite of baptism is the new birth. 
AVe are no more disposed to detract from the honour 
of that sacred ordinance than our adversaries them 
selves : we admit, and beg you to bear in mind our 
admission, that great, exceeding great, benefit accrues 
to the soul from baptism. In many instances, where 
the ordinance is really attended upon in faith, and 
prayer is offered up to God in faith, we do believe 
that God bestows a peculiar blessing on the child : 
and, though we cannot ascertain that he does so but 
by the fruits that are afterwards produced, yet are we 
wan-anted from Scripture to believe, that the effectual 
fervent prayer of righteous people shall not go forth 
in vain ; and that " whatsoever we ask, believing, we 
shall receive." But even from the ordinance itself we 
may consider great good as arising to the soul ; since, 
as in the case of circumcision, the person is thereby 
brought into covenant with God. The Israelites, as 
a nation in covenant with God, were highly privi 
leged : for " to them," as the Apostle says, " belonged 
the adoption, and the glory, and the covenants, and 
the giving of the law, and the service of God, and the 
promises 11 ." The same, I doubt not, may be justly 
said of all that are baptized : indeed, we doubt not, 
but that our Reformers had that very passage of 
Scripture in their eye, when in our baptismal ser 
vice they instructed us to thank God for having 
regenerated the baptized person by his Holy Spirit ; 
and, in our Catechism, to speak of children as by the 
ordinance of baptism made members of Christ, chil 
dren of God, and inheritors of the kingdom of heaven. 

h Rom. ix. 4. 



s; .. 



y<30 1 CORINTHIANS, X. 15. [1975. 

These expressions are doubtless strong ; and so are 
St. Paul s expressions respecting the benefits of cir 
cumcision : and every blessing which he asserts to 
have been conveyed by circumcision, we may safely 
and truly apply to baptism. By the very admission 
of persons into covenant with God, they are brought 
into a new state, have a right and title to all these 
privileges ; and by the exercise of faith in the Lord 
Jesus Christ they come to the actual possession of them. 

We hope we shall not be considered as degrading 
our subject, if we attempt to present it more clearly 
to your minds, by an easy and familiar illustration. 
The subject is confessedly difficult ; and if we can by 
any means simplify it, we shall render an important 
service to those who wish to understand it. Take 
then a well-known ordinance from the laws of our 
own land. A person, to whom property has been 
bequeathed, has a right and title to it from the 
moment of the testator s death : but he cannot take 
possession, and have the full enjoyment of it, till he 
has complied with the due forms and requisitions of 
the law : so a baptized person has a right and title 
to all the blessings of the Christian covenant as soon 
as he is baptized ; but he must comply with the 
requisitions of the Gospel, and exercise faith in the 
Lord Jesus Christ, before he can have the complete 
enjoyment of them. We do not mean to lay any 
great stress on this illustration ; we are aware it is 
far from complete ; and we particularly desire that it 
may not be pressed beyond the occasion for which it 
is used ; but we conceive that, imperfect as it is, it 
may serve to throw some light upon a subject, which 
has been, and yet is, a source of perplexity to many. 

But the chief source of the fore-mentioned error 
is, that men do not distinguish between a change of 
state and a change of nature. Baptism is, as we 
have just shewn, a change of state : for by it we 
become entitled to all the blessings of the new 
covenant ; but it is not a change of nature. A 
change of nature may be communicated at the time 
that the ordinance is administered ; but the ordinance 



1975.] ON THE NEW BIRTH. 201 

itself does not communicate it now, any more than 
in the apostolic age. Simon Magus was baptized ; 
and yet remained in the gall of bitterness and the 
bond of iniquity, as much after his baptism as he was 
before. And so it may be with us : And this is an 
infallible proof, that the change, which the Scriptures 
call the new birth, does not always and of necessity 
accompany this sacred ordinance. As the circum 
cision of the heart did not always accompany the 
circumcision of the flesh, so neither does the reno 
vation of the soul always accompany the outward 
rite of baptism, which shadows it forth ; and if only 
our opponents will distinguish the sign from the 
thing signified, and assign to each its proper place 
and office, there will be an immediate end of this 
controversy. 

But it will not be amiss to examine briefly the 
different tendencies of these opposite doctrines, and 
to ascertain their comparative worth ; in point of 
sobriety ; in point of practical efficacy ; and, lastly, 
in reference to their final issue. 

Which has the preference in point of sobriety ; the 
doctrine of a new and spiritual birth, by the operation 
of the Spirit of God ; or that of baptism being the 
new birth ? It is objected to the former doctrine, 
that it is enthusiastic, and that it is accompanied 
with many absurd and baneful errors ; namely, that 
its advocates insist on sudden impulses, which 
irresistibly, and without any co-operation on our 
parts, at some particular time that may at all sub 
sequent periods be referred to, convert the soul to 
God. Now we have before denied that the advocates 
for the new birth give any such representation of it, 
or that it is in its own nature associated with any 
such things. But now observe the doctrine of our 
adversaries ; namely, of those who identify baptism 
with the new birth : it is curious to observe to what 
an extent they fall into the very errors which they 
impute to us. They say, that we are born again in 
baptism, consequently, they, 

First, make our new birth sudden. 



1 CORINTHIANS, X. 15. [1975. 

Next, they make it irresistible ; for the child can 
not withstand the power of the priest. 

Next, they make it without any co-operation on our 
part ; for the child is wholly passive. 

Next, thev make it arbitrary according to the will of 
man ; who may hasten it, or delay it, or prevent it, 
exactly as he pleases : whereas it is expressly said 
of all Christians, that they are "born, not of blood, 
nor of the will of the flesh, nor of the will of man, 
but of God 1 ." 

Next, they make it so determinable in point of time, 
that not the person himself only, but the whole world 
also, may know it, by consulting the register where 
the ceremony is recorded. 

And, lastly, they are assured of it, not only without 
any evidence at all, but in the very face of all imaginable 
evidence to the contrary. 

Who, I would ask, are the enthusiasts now? I will 
further ask, Whether the wildest fanatic that can be 
found at this day in Christendom entertains notions 
half so fanatical as these ? 

The Jews laid great and unscriptural stress on 
circumcision : but did they ever say that the circum 
cision of the flesh was the same as the circumcision 
of the heart ? Or do our advocates for baptismal 
regeneration give credit either to the ancient or 
modern Jews, as actually born again by the rite of 
circumcision ? The Jews did indeed think that all 
the circumcised among them would be saved ; but it 
was on other grounds : it was from an idea that, as 
children of Abraham, they could not perish, being all 
of necessity interested in the covenant made with 
him and his seed : but never, as far as we know, did 
they so confound the sign with the thing signified, 
as to imagine, that they were of necessity made new 
creatures by the operation of God upon their souls, 
at the time that man performed a painful operation 
on their bodies. 

But let us also examine the two opinions in refer 
ence to their practical ejficacy. What is the tendency 

1 John i. 13. 



1975.] N THE NEW BIRTH. 263 

of the doctrine which requires men to seek from God 
an entire change both of heart and life ; and declares 
them to be incapable of entering into the kingdom 
of heaven till they have experienced this change ? 
Its tendency manifestly is to awaken men from their 
slumbers in the way of sin, and to stir them up to 
seek a conformity to God in righteousness and true 
holiness. But what is the tendency of the doctrine 
that identifies baptism with the new birth ? Is it not 
to lull men asleep in their evil ways ; to make them 
think that they do not need a new nature, but only 
a little reformation of some things, which may easily 
be amended whenever they please ? I ask any candid 
man, Are not these the true and natural tendencies 
of the two opposite doctrines ? and do not these ten 
dencies strongly mark which of the two is right ? 

Lastly ; Let us view them in reference to their 
final issue. Suppose that the doctrine of baptismal 
regeneration should prove erroneous, what will be 
the consequence to those who, having relied upon it 
as true, have never sought that spiritual birth which 
we maintain to be necessary to salvation ? According 
to their own principles, they must perish : for, let it 
be remembered, that our opponents maintain the 
necessity of a new birth as well as we ; only they 
maintain that they experienced it in their baptism. 
But suppose that our doctrine prove erroneous ; shall 
we perish because we were fearful that we had not 
yet attained that new birth, and continued with all 
diligence to seek it after we had actually attained it ? 
The worst that could in that case be said, would be, 
that we had given ourselves some unnecessary con 
cern and trouble : but our very opponents must ac 
knowledge, that by that diligence we had " made our 
calling and election sure ;" yea, if I may be allowed 
such an expression, we had made it doubly sure. Can 
any one who considers this, sit down contentedly 
with the doubtful notion of having been regenerated 
in his baptism, and not exert himself to put the matter 
beyond a doubt ? The pains used to obtain a new 
and spiritual birth will injure no man : but a neglect 



264 1 CORINTHIANS, X. 15. [1975. 

to seek it, from the idea of its having been imparted 
in baptism, will, if that idea be erroneous, plunge us 
into irremediable and endless misery. Which alter 
native, then, will any man of wisdom, yea, of common 
prudence, choose ? 

I think, enough has been said to shew what the 
new birth really is, and that it must be sought and 
experienced by all who would find admittance into 
the kingdom of heaven. 

But we will yet further confirm what has been said, 
by two or three passages of Scripture, which bear 
directly upon the question, and shew us the danger 
of listening to such delusions as are set in opposition 
to the truth which we are insisting on. " All are not 
Israel," says St. Paul, " who are of Israel 1 ";" or, in 
other words, all are not true Christians who are 
nominally so. Again, " In Christ Jesus, neither cir 
cumcision availeth any thing, nor uncircumcision, but 
a new creature 1 ." Here substitute the term baptism 
for the corresponding rite of circumcision, and you 
have in one single sentence every word that we have 
spoken. Once more : " He is not a Jew who is one 
outwardly ; neither is that circumcision, which is 
outward in the flesh : but he is a Jew who is one 
inwardly ; and circumcision is that of the heart, in 
the spirit, and not in the letter ; whose praise is not 
of men, but of God." Can there be plainer language 
than this ? O that we may not trifle with God, and 
our own souls ! It is an easy matter to adopt an 
opinion, and to maintain it in opposition to the most 
convincing statements : but we cannot change the 
truth of God ; nor, when we have passed into the 
eternal world, can we come back to rectify our errors. 
We may laugh at the new birth, and persuade our 
selves that we have no need to be alarmed at the 
declarations of the Lord Jesus Christ in relation to 
it ; but we cannot make him open the kingdom of 
heaven to us when once the door is shut : we may 
knock, and say, Lord, I thought my baptism was 

k Rom. ix. G. i Gal. vi. !,">. Rom. ii. 28, 29. 



1975.] ON THE NEW BIRTH. 265 

sufficient : but he will say, Depart, I never knew 
you : My words were plain enough, if you had desired 
to understand them ; but you did not choose to let 
go your beloved lusts ; you did not choose to give 
yourselves up to me in newness of heart and life; 
and therefore you would " believe any lie" rather 
than comply with my word : Depart, therefore, and 
reap for ever the fruit of your own delusions. 

And now let me once more appeal to you as men 
of wisdom and integrity, whether your own experience 
does not confirm every word that I have spoken ? 
Are not many of you sensible, that, notwithstanding 
your baptism, you have never been so born again, as 
to be brought out of darkness into light, and to be 
turned from the power of Satan unto God ? Are you 
not sensible at this very hour, that it is not the one 
labour of your souls to walk as Christ walked, and to 
obtain an entire renovation of your souls after the 
Divine image ? In a word, Do you not find the 
current of your affections still running, agreeably to 
the bias of your corrupt nature, after the things of 
time and sense, instead of flowing, contrary to nature, 
upwards to high and heavenly things ? If so, the 
point is clear : you have an evidence within your 
selves where the truth lies. Notwithstanding your 
baptism, you are yet unrenewed ; you are yet in 
your sins ; and you are lost for ever, if you die in 
your present state. O cry mightily to God for the 
gift of his Holy Spirit, and for the influence of his 
converting grace ! Pray, as David did, " Create in me 
a clean heart, O God, and renew a right spirit within 
me." Then shall you know by your own happy ex 
perience, what it is to be born again ; and in due 
time shall you be partakers of the inheritance to 
which you are born, even " that inheritance, which 
is incorruptible and undefiled, and that fadeth not 
away." 



266 1 CORINTHIANS, X. 15. [1976, 

MDCCCCLXXVI. 

ON JUSTIFICATION BY FAITH. 

1 Cor. x. 15. I speak as to wise men; judge ye what I say. 

IF there be any one question of more importance 
than all others, it is this, " How shall a man be just 
with God?" Many errors in relation to other points 
may be entertained in the mind, and yet our final 
salvation not be affected by them : but an error in 
reference to this undermines the foundation of our 
hopes, and will involve our souls in everlasting ruin. 
We are anxious therefore to state, with all the preci 
sion in our power, what we apprehend to be the 
doctrine of the Holy Scriptures respecting the grounds 
of a sinner s acceptance before God. And here we 
are peculiarly solicitous to bespeak your candour; 
because there are in the world so many misconcep 
tions, not to say, misrepresentations also, of the views 
of those who maintain the doctrine of justification by 
faith only. 

It is thought by some, that we make faith to con 
sist in a strong persuasion of the mind that we are in 
the favour of God : but we are far from entertaining 

O 

any such opinion. Whatever is founded on a mere 
persuasion of our own minds, is a baseless fabric, a 
fatal delusion. The only warrant for a sinner s hope, 
is the written word of God : and that word is the 
same, whether it come suddenly to our minds, and 
excite in us an assurance of our interest in it, or be 
brought more gradually to our view, and be received 
with fear and trembling. The promises made to re 
penting and believing sinners are, I say, independent 
of any frames or feelings of ours ; and are the only 
legitimate ground of our hope in God : and a simple 
reliance on them, and on Christ as revealed in them, 
we call faith. 

What we mean by being justified by faith, we shall 
also explain in few words. 

We all, as sinners, are obnoxious to the wrath of 
God : but the Lord Jesus Christ is set forth in the 



1976.] ON JUSTIFICATION BY FAITH. 207 

Gospel, as having by his own obedience unto death ob 
tained eternal redemption for us. To him we are com 
manded to look as to the propitiation offered for the 
sins of the whole world : and we are assured, that, on 
our doing this with penitence and faith, "we shall be 
justified from all things, from which we could not be 
justified by the law of Moses." With this command 
we comply : we look to God as reconciled to us in 
the Son of his love ; and in the exercise of this faith 
we become interested in all that Christ has done and 
suffered for us. Our iniquities are blotted out as a 
morning cloud ; the righteousness of Christ is given 
to us, and put upon us ; and, arrayed in that spotless 
robe, we stand before God without spot or blemish. 
Thus are we accepted in the beloved, or, in other 
words, are justified by faith. 

We will also add a few words, to declare what we 
mean when we say, that we are justified by faith 
without works. We do not mean that a justified per 
son is at liberty to neglect good works ; but that the 
person who seeks for acceptance through Christ must 
not bring with him any works whatever, either cere 
monial or moral, as a joint ground of his hope, or as 
a price which he is to pay for an interest in Christ. 
He must, in point of dependence, renounce his best 
works as much as the greatest sins he ever committed : 
his trust must be altogether in the blood and right 
eousness of the Lord Jesus Christ. 

Here it will be proper just to mention a mistake 
which some have fallen into, respecting the works 
which are so carefully excluded by St. Paul from the 
office of justifying : It is said, that wherever works are 
mentioned as not justifying the sinner, the expression 
used is, " The works of the law :" and that therefore 
we may conclude, that not works in general are ex 
cluded from this office, but only the works of the 
ceremonial law. But the truth is, that " works" are 
often mentioned in this view, without any notice of 
the law; and the inference drawn from this unfounded 
assertion only shews, how hard the adversaries of the 
doctrine we are insisting upon find it to reconcile 



2GS 1 CORINTHIANS, X. 15. [1976. 

their opinions, in any plausible manner, with the 
statements of St. Paul. Let one passage suffice to 
settle this point. It is said (where the point in ques 
tion is expressly debated),, " If Abraham were justified 
by works, he hath whereof to glory." But what works 
could the Apostle mean ? Those of the ceremonial 
law ? The ceremonial law was not promulgated till 
four hundred and thirty years after the time that 
Abraham was justified ; and, consequently, the works 
which are spoken of as incapable of justifying him, 
were not those of the ceremonial law, but works 
generally, of any kind whatever. 

To make known our views, then, in few words : 
We consider justification as an act of sovereign grace 
and mercy, vouchsafed to sinners, on account of what 
the Lord Jesus Christ has done and suffered for them, 
and in no respect on account of their own merits or 
deserts : and it is solely through faith in our Lord 
Jesus Christ, that we do, or ever can, obtain this 
mercy at God s hands. 

Now, then, the question is, whether this be the 
doctrine of the Holy Scriptures, or not. 

Let us then address ourselves to this important 
subject, and make our appeal to you, as men of wis 
dom and judgment, to determine, whether or not 
our statements be right, and whether they be of 
such fundamental importance as we profess them 
to be. 

But here it may be thought that we shall merely 
bring forward some passages of St. Paul s writings, 
which may be differently interpreted ; and that, after 
all, the question will remain where we found it. But 
this shall not be our mode of proceeding. If the point 
be as we maintain, we may expect that it will run, 
like the warp, throughout the whole Scriptures, and 
not depend upon any particular expressions that may 
here and there be interwoven with it by one favourite 
author. We will take then, but with all possible 
brevity, a comprehensive view of the subject ; and 
will inquire 
I. What is the true way of our salvation ? and 



1976.] ON JUSTIFICATION BY FAITH. 2(39 

II. What evidence we have that this is the only true 
way ? 

Under the former of these heads we will distinctly 
examine, What was the way of salvation dictated by 
the moral law ? what by the ceremonial law ? what 
was proclaimed by the prophets ? what by our Lord 
Jesus Christ himself? and what was maintained by 
his Apostles ? what was the way in which the most 
eminent saints of old were justified ? and what is the 
way marked out in the authentic records of our 
Church ? Of course, on these several points we must 
be very concise ; but we hope, nevertheless, to be 
clear and satisfactory. 

What, then, was the way of salvation to which the 
moral law directed us ? Our adversary will here 
exultingly reply, " by works." True, as given unto 
man in innocence, it did say, " Do this, and live." But 
what does it say to fallen man ? Does it encourage 
him to hope for salvation by his obedience to it ? 
Hear what it says to all who are under it : " Cursed 
is every one that continueth not in all things that are 
written in the book of the law to do them." Does 
this afford us any encouragement to seek salvation by 
our works? Our obedience must have been abso 
lutely perfect from the first moment to the latest hour 
of our lives, or else the law, instead of promising any 
reward, denounces a curse against us ; and on this 
account it is said by infallible authority, that " as 
many as are under the law, are under the curse." Is 
it asked, Why then was it promulgated in so solemn 
a manner on Mount Sinai ? I answer, To shew us 
how awfully sin abounded in the world, and how 
much we stood in need of a Saviour ; and thus to 
" shut us up to the faith that should afterwards be 
revealed," and to constrain us to seek for salvation by 
faith alone. This is what we are expressly told by an 
inspired Apostle : " Wherefore then serveth the law ? 
It was added, because of transgressions, till the seed 
should come to whom the promise was made. Is the 
law then against the promises of God ? God forbid ! 
for if there had been a law given which could have 



270 1 CORINTHIANS, X. 15. [1976. 

given life, verily righteousness should have been by 
the law : but the Scripture hath concluded (hath 
shut up} all under sin, that the promise by faith of 
Jesus Christ might be given to all that believe. 
Wherefore the law was our schoolmaster to bring us 
unto Christ, that we might be justified by faith*" 

Next, let us hear the ceremonial law. In all the 
burnt-offerings, and the peace-offerings, and the sin- 
offerings, a fundamental part of the institution was, 
that the person who brought the offering should put 
his hand on the head of the victim, in token that he 
transferred all his sins to it ; and then, when the 
sacrifice was slain, and its blood sprinkled according 
to the commandment, the offender was liberated from 
the sin that he had committed 15 . But we will direct 
your attention to the offerings which were annually 
made for the sins of all Israel, on the great day of 
atonement. Two goats were taken : one was to be 
slain for a sin-offering for the whole people of Israel, 
and its blood was to be carried within the vail, and 
sprinkled upon the mercy-seat, and before the mercy- 
seat. Then the live goat was brought forth, and the 
high-priest was to lay both his hands upon his head, 
and to confess over him all the iniquities of the 
children of Israel, and all their transgressions in all 
their sins, putting them upon the head of the goat : 
and then the goat was to be led away by the hand of 
a fit man into the wilderness, bearing upon him all 
their iniquities, unto a land not inhabited . Can any 
thing be conceived more plain and simple than this ? 
Who does not see that the sins of the people were 
expiated by the blood of the one, and carried away 
in consequence of their having been transferred to 
the other ? Who does not here see written, as with 
a sun-beam, the truth it typified ; namely, that 
" Christ died for our offences, and was raised again 
for our justification ;" and that we are saved entirely 
by the exercise of faith in him, or, in other words, by 
transferring our guilt to him, and looking for mercy 

a Gal. iii. 19 2-1. >> Lev. i. ii. iii. c Lev. xvi. 15, 21, 22. 



1976.] ON JUSTIFICATION BY FAITH. 271 

through his all-atoning sacrifice ? Verily, if we make 
no better use of the explanations given us in the New 
Testament than to refine, and cavil, and obscure the 
truth, we had better go at once, and learn of a poor 
ignorant Jew : for there was no Jew so ignorant, but, 
when he saw that rite performed, could tell you in 
what way his iniquities were to be forgiven. And, if 
only we will bear in mind that ordinance, we may 
defy all the sophists upon earth : for it speaks the 
truth so plainly, that " he who runs may read it." 

Turn we to the prophets : They bear one uniform 
testimony to the truth we are proclaiming. Through 
fear of detaining you too long, we will wave the men 
tion of any particular passages ; because, if we believe 
the declaration of God himself, their testimony is all 
summed up in one infallible declaration : " To him 
give all the prophets witness, that, through his name, 
whosoever believeth in him shall receive remission of 
sins d ." 

Our blessed Lord invariably declared, that his blood 
should be shed for the remission of sins, and that in 
no other way than by faith in him could any child 
of man be saved. " I am the way, and the truth, 
and the life : no man cometh unto the Father, but 
by me e ." " As Moses lifted up the serpent in the 
wilderness, even so shall the Son of man be lifted up ; 
that whosoever believeth in him should not perish, but 
have eternal life. For God so loved the world, that 
he gave his only-begotten Son, that whosoever believeth 
in him should not perish, but have everlasting life." 
" He that believeth on him, is not condemned ; but he 
that believeth not, is condemned already, because he 
hath not believed in the name of the only-begotten 
Son of God f ." If it be said, that, in answer to one 
who inquired, " What shall I do to inherit eternal 
life ?" he replied, "If thou wilt enter into life, keep 
the commandments ;" we answer, he did so : and we 
highly disapprove of that mode which some take of 
evading the force of his words, by saying that he 

A Act? x. 43. e John xiv. 6. f John iii. L4 16, 18. 



272 1 CORINTHIANS, X. 15. [1976. 

spoke them ironically. We are persuaded that our 
Lord would not have indulged in irony or sarcasm on 
such an occasion, and least of all towards one whom 
" he loved g ." The meaning of his answer was ; 
" Come, and follow me in all that I command you, 
and you shall gradually be guided into all truth." 
And the command which he immediately gave the 
Youth, to go and sell all that he had, and to look for 
treasure in heaven, put his sincerity to the trial, and 
shewed him, that, notwithstanding the anxiety he 
professed to learn the way to life, he was more at 
tached to his wealth than to his Saviour and his God. 
When our blessed Lord more explicitly declared the 
way of salvation, he spoke of himself as having come 
into the world for the express purpose of giving up 
his life " a ransom for manyV and of giving men his 
own flesh to eat, and his blood to drink, for the life 
of their souls*. 

Of the views given by the Apostles, our opponents 
themselves have but little doubt ; and hence, for the 
most part, the Epistles are no very favourite part of 
Scripture with them : and some will go so far as to 
say, that they think it would have been better if the 
Epistles of St. Paul had never been written. 

But let us hear St. Peter on the day of Pentecost. 
When three thousand persons at once were crying 
out with great agony of mind, " Men, and brethren, 
what shall we do ?" his answer to them is, " Repent, 
and be baptized every one of you in the name of Jesus 
Christ, for the remission of sins k ;" that is, Change 
your minds with respect to Him whom you have 
crucified as a malefactor ; and, with deep contrition 
of heart for your rejection of him, look to him now 
as the only Saviour of your souls, and become his 
open followers in token of your faith in him. The 
same Apostle, addressing the whole Jewish Sanhe 
drim, speaks thus of that Jesus whom they had cruci 
fied : " This is the stone which was set at nought of 
you builders, which is become the head of the corner : 

B Compare Matt. xix. 10, 17. with Mark x. 18, 21. 

b Markx. 45. > John vi. 52 58. k Acts ii. 38. 



1976.] ON JUSTIFICATION BY FAITH. 273 

neither is there salvation in any other : for there is 
none other name under heaven given among men, 
whereby we must be saved 1 ." Of St. Paul it is scarcely 
needful to speak. Only let a man, desirous of know 
ing the truth of God, read with an unprejudiced mind 
the Epistles to the Romans and the Galatians, and he 
could no more doubt what were St. Paul s sentiments, 
than he could doubt whether the sun shines at noon 
day. That a learned and ingenious man may involve 
the plainest subjects in obscurity, and may maintain 
even the most palpable absurdities with somewhat like 
a plausible course of argument, is well known to this 
audience, who are habituated to investigate theories of 
every kind. But the Scriptures are written for the 
poor : and it is a fact, that the poor do understand 
them ; whilst the vain disputers of this world are 
bewildered in their own mazes, and by the just judg 
ment of God are " taken in their own craftiness" 1 ." 
But, that we may not seem as if we took St. Paul s 
testimony for granted, we will bring to your remem 
brance that answer which he gave to the jailor, when 
inquiring, "Sirs, what must I do to be saved?" He 
replied to the same effect as Peter had done on the 
day of Pentecost, " Believe in the Lord Jesus Christ, 
and thou shalt be saved"." 

We will mention also that striking reproof which 
he gave to Peter, for countenancing, by his dissimu 
lation, the idea, that something besides faith in 
Christ was necessary to salvation : " We (we Jews, 
we Apostles,) knowing that a man is not justified by 
the works of the law, but by the faith of Jesus Christ ; 
even we have believed in Christ, that we might be 
justified by the faith of Christ, and not by the works 
of the law : for by the works of the law shall no flesh 
be justified ." 

Here perhaps it will be urged, that the testimony 
of St. James is altogether on the opposite side ; for 
that he says, " We are justified by works, and not by 
faith only p ." But if only we attend to the scope of 

1 Acts iv. 10 12. m 1 Cor. i. 18 29. and iii. 18, 19. 
n Acts xvi. 30, 31. Gal. ii. 16. P Jam. ii. 21. 

VOL. XVI. T 



274 1 CORINTHIANS, X. 15. [1976. 

St. James s argument, we shall see that he does not 
at all contradict St. Paul. St. James is writing to 
some who were disposed to abuse St. Paul s doctrine 
of justification by faith only; who "said that they 
had faith q ," but na d no works to support their claim. 
These he tells that their faith was dead, and no 
better than the faith of devils. He declares to them, 
that, as it would be to no purpose to profess com 
passion for a fellow-creature, when at the same time 
we made no effort to relieve his distress ; so it is in 
vain to profess faith in Christ, if we shew not forth 
our faith by our works. Abraham and Rahab were 
believers ; but they evinced by their conduct, of what 
kind their faith was ; namely, that it was not a dead 
and barren, but a lively and operative, faith. And 
we in like manner must give, by our works, an evi 
dence that our faith is genuine : for in any preten 
sions which we make to a saving faith, it is by our 
works that we must be justified (or proved upright), 
and not by faith only. St. Paul, on the other hand, 
is arguing expressly on the subject of a sinner s jus 
tification before God ; and he maintains that no man 
is, or can be, justified in any other way than by faith 
in our Lord Jesus Christ. 

Next, let us see what the most eminent saints of old 
found effectual for their salvation. And here the 
path is prepared for us by St. Paul, so that we need 
little more than quote his words. In the fourth 
chapter of the Epistle to the Romans, where he is 
arguing this very point, he asks, " What shall we 
then say, that Abraham, our father as pertaining to 
the flesh, hath found (i. e. hath found effectual for 
his justification) ? for if Abraham were justified by 
works, he hath whereof to glory, but not before God 
(/ . e. he has nothing whereof to glory before God). 
For what saith the Scripture ? Abraham believed 
God, and it was accounted to him for righteousness. 
Now 7 to him that worketh is the reward not reckoned 
of grace, but of debt : but to him that worketh not, 
but believeth on him that justifieth the ungodly, his 

<) Jam. ii. 1-1 26. 



1976.1 ^ JUSTIFICATION BY FAITH. 

faith is counted for righteousness : even as David 
also describeth the blessedness of the man unto 
whom God imputeth righteousness without works; 
saying, Blessed are they whose iniquities are for 
given, and whose sins are covered : blessed is the 
man, to whom the Lord will not impute sin r ." We 
regret that we have not time to make any observa 
tions upon this passage : but whoever will read it 
attentively will find, that every word we have uttered 
is confirmed by it, beyond the power of sophistry to 
set aside. 

To Abraham and David under the Old Testament, 
we will add St. Paul under the New ; and methinks, 
if // had no righteousness of his own wherein to trust, 
we cannot pretend to any. Hear, then, what he says 
respecting the grounds of his hope : " We desire to 
win Christ, and to be found in him, not having our 
own righteousness, which is of the law, but the right 
eousness which is by the faith of Christ, even the 
righteousness which is of God by faith 8 ." Are we so 
much holier than he, that when he renounced all 
trust in his righteousness, we should make ours, 
either in whole or in part, the ground of our depen 
dence ? After all this, it is scarcely needful to refer 
to the avowed sentiments of our reformers : indeed 
we have no time to do it at any length : we will 
content ourselves therefore with reciting to you the 
eleventh article of our Church : " We are accounted 
righteous before God, only for the merit of our Lord 
and Saviour Jesus Christ, by faith ; and not for our 
own works or deservings. Wherefore, that we are 
justified by faith only, is a most wholesome doctrine, 
and very full of comfort, as more largely is expressed 
in the Homily of Justification." 

II. We now come, in the second place, to shew, that 
this alone is the appointed way of acceptance with 
God- 

This part of our subject being of such vast import 
ance, we must beg leave to enter into it somewhat 

1 Rom. iv. 1 8. Phil. iii. 8, 9. 



276 1 CORINTHIANS, X. 15. [1976. 

minutely ; and to shew, first, that this alone accords 
with the character given of the true Gospel; and, next, 
that this alone is suited to our condition as fallen 
sinners. 

As to the marks which characterize the Gospel, 
one of peculiar importance is, that it magnifies the 
grace of God. We are told by St. Paul, that God 
gave his Gospel to us, " that in the ages to come he 
might shew the exceeding riches of his grace in his 
kindness towards us through Christ Jesus." And if 
we consider salvation as entirely by faith in the Lord 
Jesus Christ, the grace of God is indeed magnified 
beyond all the powers of language to express. The 
gift of God s only dear Son to die for us, the laying 
of all our iniquities on him, the accepting of his 
vicarious sacrifice in our behalf, the offering of a full 
salvation to all the sinners of mankind, on account 
of what he has done and suffered for us ; a bestowing 
of this salvation freely, without money and without 
price, even upon the very chief of sinners ; all this 
is such a stupendous work of grace, that it fills even 
heaven itself with wonder. But let man be required 
to purchase this salvation, either in whole or in part, 
by any works of his own ; and who does not see 
how the grace of God is lowered ? We will grant, 
for argument s sake, that the giving of salvation on 
any terms, would have been a wonderful display of 
grace ; but, as compared with that which is revealed, 
it would have been no grace. As the Apostle says 
of the Mosaic dispensation, that " notwithstanding 
it was made glorious, it had no glory, by reason of 
the glory that excelleth ;" so we may say of such a 
mutilated Gospel as we are speaking of; it might be 
glorious, inasmuch as it would be an exercise of 
mercy ; but it would have had no glory, by reason of 
the infinitely brighter display of Divine grace in the 
Gospel, as it is revealed to us. Indeed, St. Paul 
tolls us, that if any thing were required on our part 
towards purchasing of salvation, salvation could be 
no longer of grace ; because the two are contrary 
to, and absolutely inconsistent with, each other. 



1976.] ON JUSTIFICATION BY FAITH. 277 

" If," says he, " salvation be by grace, then it is no 
more of works ; otherwise grace is no more grace : 
but if it be of works, then it is no more of grace ; 
otherwise work is no more work 1 ." Hence he else 
where says, " It is of faith, that it may be by grace :" 
and again, " Christ is become of no effect unto you ; 
whosoever of you are justified by the law, ye are 
fallen from grace u ." This, then, is one evidence, 
that salvation must be by faith alone, without works. 

Another most important mark of the true Gospel 
is, that it cuts off all occasion for boasting. God has 
said, that he has made Christ the great depository of 
all spiritual blessings, in order " that no flesh should 
glory in his presence, but that all might glory in the 
Lord alone x ." And it is evident, that by the Gospel, 
as Paul preached it, all boasting is excluded. 

But suppose that our works in any measure what 
ever formed a ground of justification before God ; 
should we have no occasion for boasting then ? 
Assuredly we should : for in proportion as we had 
procured it by our works, we might claim it as a 
debt, and say, " I have procured this unto myself." 
It matters not in what degree this exists : if it exist 
in any degree whatever, boasting is not excluded. 
Even in heaven itself we might say, " I owe it not 
entirely to the free grace of God that I am here, but 
partly to my own superior merit." This is declared 
by St. Paul in very express terms : " Where is boast 
ing then ? It is excluded. By what law ? Of works ? 
Nay : but by the law of faith y :" that is, if it were in 
any degree, even the smallest that can be imagined, 
by works, there would be room for boasting ; but 
seeing it is solely by faith in the Lord Jesus, all 
boasting is, and must for ever be, excluded. Hence, 
in giving an account of the Gospel salvation, he says, 
" By grace ye are saved, through faith ; and that not 
of yourselves ; it is the gift of God : not of works, 
lest any man should boast V Let these words be 
remembered, " Not of works, lest any man should 

1 Rom. xi. 6. u Gal. v. 4. x 1 Cor. i. L 9, 31. 

y Rom. iii. 27. z Eph. ii. 8, 9. 



278 1 CORINTHIANS, X. 15. [1976. 

boast ;" and there will be an end of all further argu 
ment on this subject. 

One more mark of the Gospel salvation is, that it 
secures the performance of good works*. The grace of 
God, that bringeth salvation, teaches us, that, deny 
ing ungodliness and worldly lusts, we should live 
soberly, righteously, and godly in this present world b . 
Many are apt to imagine, that the doctrine of salva 
tion by faith alone destroys all incentive to holiness, 
and tends to encourage all manner of licentiousness : 
this was the very objection which was urged against 
the Gospel in the Apostle s days, and which he set 
himself strongly to refute. Anticipating the objec 
tion, he says, " Shall we then continue in sin, that 
grace may abound ? God forbid ! How shall we, 
who are dead to sin, live any longer therein ?" And 
again ; " Do we then make void the law through 
faith ? God forbid! yea, we establish the law c ." The 
fact is, that there is nothing so operative as a lively 
faith. What was the spring of all those glorious 
actions that were performed by the long catalogue of 
worthies mentioned in the llth chapter of the Epistle 
to the Hebrews ? From beginning to the end, we 
are told that faith was the principle by which they 
were actuated, and the root from which all their 
obedience sprang. Of the New Testament saints, 
none exceeded, or even equalled, Paul : and what 
was it that actuated him ? He tells us : " The love 
of Christ constraineth us, because we thus judge, that 
if One died for all, then were all dead ; and that he 
died for all, that they who live should not henceforth 
live unto themselves, but unto him that died for 
them and rose again." This is the effect which faith 
will, according to its measure, produce in all. It 

a Had there been a fifth Sunday in the month, this would have 
been made a distinct subject : but the whole being to be comprised 
in four Sermons, this part could not possibly be extended, or be ren 
dered so prominent, as the Author wished. But what is here spoken 
is the most decided sentiment of his heart. 

This want has since been supplied in a Sermon, on Ps. cxix. 128. 
entitled, " The true Test of Religion in the Soul." 

b Tit. ii. 11, 12. o Rom _ vi> 1; 0. and iii. 31. 



1976.] ON JUSTIFICATION BY FAITH. 279 

will " work by love," and " overcome the world," and 
" purify the heart." What if the works it produces 
be not to be relied on for our justification before 
God ? Is it nothing that they will be adduced in the 
day of judgment as the evidences of our love to Christ, 
and as the measure of our everlasting reward ? Is it 
nothing that God is glorified by them, and that the 
dispositions from whence they spring constitute our 
meetness for the heavenly inheritance ? Surely these 
are motives enough for the performance of them, 
without making them the meritorious cause of our 
salvation ; and, if we look to fact and experience, 
who are the persons at this day that are accounted 
righteous overmuch, and are represented as making 
the way to heaven so strait that none but themselves 
can walk in it ? Is it among the declaimers about 
good works, that we must look for these persons ? 
No ; but among those who renounce all dependence 
on their own works, and seek for salvation by Christ 
alone : a sure proof, that they who look for redemp 
tion solely through the blood of Christ, are by that 
very principle made " a peculiar people zealous of 
good works." 

These, then, are clear evidences that the way of 
salvation is precisely such as we have declared it to 
be : for there is no other doctrine under heaven that 
has these marks connected with it, or these effects 
proceeding from it. 

The second thing we mentioned as establishing our 
doctrine, was, that there is no other way of salvation 
suited to our condition as fallen sinners. 

Take the way of salvation by our own works : who 
will venture to build his hopes on such a foundation 
as that ? Who is not sensible that in many things 
he has offended God ? For those offences he must 
answer at the judgment-seat of Christ. If through 
out a great part of our life we had done all that 
was commanded us, we should still be unprofitable 
servants : our obedience to some commandments 
would make no atonement for our violation of others: 
for the sins that we had committed, we must die. 



280 1 CORINTHIANS, X. 15. [1976. 

But it may be said, that of those offences we repent. 
Be it so : still our tears can never wash out the guilt 
\ve have already contracted. Even in human govern 
ments, a criminal that is under sentence of death may 
be truly sorry that he has transgressed the laws, and 
may determine never to repeat his crimes any more ; 
but these sorrows and resolutions will not avail to 
rescue him from death, or to repeal the sentence that 
is gone forth against him : much less can any repent 
ance of ours remove the curses of God s holy law, or 
avert the judgments which our sins have merited. 

But it may be said, we rely not on our works alone, 
nor on our repentance alone, but on these things and 
Christ s merits united. Go, then, and search the 
records of your life, and see what works you will 
bring forth in order to eke out the insufficient merits 
of your Saviour ; bring forth one single work ; one 
only out of your whole life ; one that has no defect, 
and that does not in any respect need the mercy of 
God to pardon its imperfection : then carry it to God, 
and say, Here, Lord, is a work in which thou thyself 
canst not find a flaw ; it is as perfect as any that my 
Lord and Saviour himself ever performed, and is 
therefore worthy to be united to his infinitely meri 
torious obedience, as a joint ground of all my hopes: 
I am content to stand or fall by this one work : I am 
aware, that if it is imperfect, it stands in need of 
mercy for its own imperfection, and consequently can 
never purchase pardon for all my other offences ; but 
I ask no mercy for that, yea, rather, I claim on ac 
count of it all the glory of heaven V You who will 
dispute against salvation by faith only, and who wish 
to have something of your own to found your hopes 
upon, do this : bring forth some work, some one work 
at least, that shall stand the test of the divine law, 
and defy the scrutiny of the heart-searching God. 

d Let not the reader suppose that any one is exhorted to go thus 
to Almighty God : the whole passage is intended to shew the horrible 
impiety of even entertaining such a thought. The Scriptures fre 
quently put such language into the lips of sinners, in order to shew 
what is the real language of their hearts. See Rom.iii. 5, 7. and ix. 19. 



1976.] ^ T JUSTIFICATION BY FAITH. 281 

But if you cannot find one such work, then see how 
unsuitable to your state is the doctrine for which you 
contend. 

Perhaps it will be said, that God does not require 
of us imperfect creatures any thing that is perfect, 
but only that we be sincere. But who will venture to 
make his own sincerity the ground of his salvation ? 
If this be the law by which we are to be tried, who 
shall stand ? Who shall say, that from the earliest 
period of his life he has sincerely striven in every 
thing to please God, and to approve himself to God ? 
Alas ! those who stand upon their own sincerity are 
little aware of the deceitfulness and wickedness of 
their own hearts ; and if they would but look back 
throughout their whole lives, they would find, that 
their sincerity, like that of Saul of Tarsus, has only 
stimulated them to a greater measure of inveteracy 
against the Gospel of Christ. 

We will mention only one more refuge to which 
these persons will be disposed to flee, and that is, 
their having done as well as they could: I have done 
as well as I could, and therefore I doubt not but that 
God will have mercy upon me. But in this we shall 
all fail, as much as in all the fallacious hopes that 
have preceded it. For, who has done as well as he 
could throughout his own life ? Who will dare to 
appeal to God even respecting the best day in his life, 
that there was no one thing omitted which he might 
have done for him, nor any one thing done in a less 
perfect manner than it might have been done ? 

It is clear, that in all the ways of salvation which 
men devise for themselves, whether by good works, 
or repentance, or faith and works united, or sincerity, 
or doing as well as we can, there is not a spot of 
ground whereon to place our foot : we must go to 
the ark of God, and there only can we find rest for 
our weary souls. 

Permit me, then, to address you as dying persons, 
and to ask, What you will think of these things when 
standing on the brink and precipice of eternity ? 
Now you can speculate, and dispute, and speak with 



^ 1 CORINTHIANS, X. 15. [1976. 

confidence about the justness of your views : now 
you can discuss these matters as if it were of little 
moment what your sentiments are, or what is the 
ground of your affiance. But if you hold fast any 
of the foregoing delusions, you will not find them 
so satisfactory in a dying hour as you now imagine. 
Doubts like these will arise in your mind ; What if 
my works should be found at last, either in number 
or quality, insufficient ? What if my fancied good 
ness, which I am blending with my Redeemer s right 
eousness, should prove a refuge of lies ? Amongst the 
numberless evils to which this fatal error will expose 
you, is, that in that hour, when you will most need 
divine and heavenly consolation, your soul will be 
trembling with uncertainty as to the ground of your 
hopes, of those hopes which will in a little time be 
blasted or realized for ever. For, who shall tell you 
whether you have attained that precise measure of 
righteousness which God will accept ? And what a 
fearful thing will it be to be going into the presence 
of your Judge, uncertain what shall be his sentence 
upon you, and whether heaven or hell shall be your 
everlasting portion ! Would you but place your 
selves, where you must all very shortly be, on a 
dying bed, we should not find it so difficult to con 
vince you, that it is better to trust in the righteous 
ness of Christ, which is commensurate with all the 
demands of law and justice, and adequate to the 
wants of the whole world, than to be trusting in any 
respect to any poor defective righteousness of your 
own. Methinks this argument alone were sufficient 
to convince any considerate man : supposing that 
your own righteousness were sufficient, your Lord 
would not condemn you for thinking too humbly of 
it, and for relying solely on his all-atoning sacrifice : 
but supposing it insufficient, will he not condemn 
you for your pride and arrogance in trusting to it, 
and for your ingratitude in rejecting his salvation ? 
Here all the declarations of his word are as pointed 
and clear as words can make them : " He that be- 
lieveth on the Son hath life : and he that believeth 



1977.] TRUE WISDOM AND CHARITY. 83 

not the Son shall not see life ; but the wrath of God 
abideth on him 6 ." " He that believeth and is bap 
tized shall be saved ; but he that believeth not shall 
be damned f ." Both of these declarations were uttered 
by our blessed Lord himself when on earth ; and he 
will not forget them, when he shall come again to 
judge the world. 

May I not, then, make my appeal to you ? " I speak 
as to wise men ; judge ye what I say." Is it wise to 
turn your back upon righteousness, which, as a rock, 
is able to sustain a ruined world ; and to be trusting 
in one that is no better than a foundation of sand ? 
Know ye that your God is a jealous God : he will not 
give his glory to another : if ye will seek acceptance 
with him, through his only-begotten Son, " no one 
of you shall ever be cast out :" your sins shall be 
washed away in his blood ; and your souls be clothed 
with the unspotted robe of his righteousness. Being 
justified by faith in him, you shall have peace with 
God : you shall " be kept also from falling," whilst in 
this ensnaring world ; and in due time you shall be 
" presented faultless before the presence of his glory 
with exceeding joy." 

Brethren, my heart s desire and prayer to God for 
every one of you is, that you may be saved : but 
know assuredly, that there is no salvation for you but 
by faith in Christ : for " other foundation can no man 
lay than that is laid, which is Jesus Christ 6 ." To 
whom with the Father, and the Holy Ghost, be glory 
in the Church throughout all ages, world without 
end : Amen h . 

e John Hi. 36. f Mark xvi. 16. R 1 Cor. iii. 11. 

h The Discourse on Ps. cxix. 128. may be referred to as com 
pleting this series. 

MDCCCCLXXVII. 

TRUE WISDOM AND CHARITY. 

1 Cor. x. 32, 33, & xi. 1. Give none offence, neither to the Jews, 
nor to the Gentiles, nor to the Church of God : even as I 
please all men in all things, not seeking mine own profit, but 
the profit of many, that they may be saved. Be ye followers 
of me, even as f also am of Christ. 



281 1 CORINTHIANS, X. 32, 33. & XL 1. [1977. 

CHRISTIAN morals, in their sublimer parts, are 
far from being fully understood, or duly appreciated, 
even by those who are most zealous in the profession 
of Christian principles. The duties of Christian for 
bearance, and Christian forgiveness, and Christian 
liberality, are but very imperfectly discerned, and, 
consequently, but very imperfectly practised, in the 
religious world. Nor are the limits of true Christian 
charity by any means clearly ascertained. On this 
subject, in particular, I must say, that I think there is 
scarcely a Christian upon earth that would have 
made the distinctions contained in this chapter ; and 
not many that would approve of them, now they are 
made, if they were not forced to yield to apostolic 
authority. It is an easy thing to lay down broad 
principles ; as, that " We must not do evil that good 
may come :" and it is easy to decry " expediency," as 
the refuge of time-serving and dishonest men. But 
it is not easy to see the different modifications of a 
good principle, as affected by different circumstances ; 
or the different situations under which expediency 
alone can guide us. And even the discussion of such 
a subject as this, however carefully conducted, would 
be condemned at once by many, as no better than 
Jesuistical sophistry and refinement. But we must 
not, therefore, be deterred from treading in the 
Apostle s steps, and marking what we believe to be 
the true boundaries of Christian liberty and Christian 
duty. 

I shall take occasion, from the passage before us, to 

shew, 

I. Our duty in reference to things which are indiffe 
rent- 
There are many things on which different parties 

lay a great stress ; which yet, in the sight of God, are 

altogether indifferent 

[In the apostolic age, the observance of the Jewish ritual 
was regarded by some as of primary and indispensable import 
ance. The keeping of certain days, and the abstaining from 
certain meats, and the practice of circumcision, were by many 
insisted on as of continued obligation ; notwithstanding they 



1977.] TRUE WISDOM AND CHARITY. 285 

were never intended but as types and shadows, which were to 
vanish when the substance should appear. There were not in 
those rites any essential qualities, either of good or evil. They 
derived all their force from their having been divinely appointed; 
and, of course, they lost all their force when that appointment 
was withdrawn. If any chose to observe them, they were at 
liberty to do so, without any offence to God : and if any were 
disinclined to observe them, they were equally at liberty to 
follow the dictates of their own judgment. If any man thought 
them still obligatory, he of course was bound by them : but 
all who saw that they were no longer required, were free to 
neglect and discard them. 

The same might be said of many things at this day, respect 
ing which different parties form different opinions, according 
to the degree of their information, or to the particular preju 
dices which they have imbibed. I refer to certain rites and 
ceremonies in religion, on which some place an undue stress ; 
whilst others, with equal vehemence, decry them. I must 
say the same, also, in reference to some habits of the world, 
respecting which men may speak in too unqualified terms; 
whether they justify them, or whether they condemn.] 

But our great duty, in reference to all such things, 
is, to guard against giving needless offence to any 
party 

[In reference to Jewish or Gentile observances, the 
Apostle says, " Give no offence either to the Jews, or to the 
Gentiles, or to the Church of God." The things about which 
the parties differed were really non-essential : and there was 
danger of giving offence to either side by a contemptuous dis 
regard of their prejudices. It was not right to wound the 
feelings of a Jew, by doing in his presence what was contrary 
to the law, which he regarded as still in force : nor was it right, 
by a free and indiscriminate use of meats offered to idols, to 
hurt the feelings of a Gentile brother; who, having been 
accustomed to feast on these meats as a religious act, would 
be ready to think that the person eating them did not indeed 
abhor idolatry in the way that he professed. At the same time, 
offence might easily be given to the Church of God, by pro 
ducing disunion and division amongst her members, whom we 
should rather have laboured to " edify in faith and love." 

The same may be said in reference to all matters of indif 
ference, in every age and in every place. There should be a 
tender regard to the feelings and infirmities of others ; and a 
determination never to please ourselves at the expense of 
others. Self-denial, rather, should be the disposition of our 
minds, and the habit of our lives : and rather than wound the 



286 1 CORINTHIANS, X. 32, 33. & XL 1. [1977. 

consciences of others, and lead them by our example to do 
what their own consciences condemned, we should abstain 
from the most innocent indulgence, as long as the world shall 
stand 4 . The rule given in relation to all such matters is, " We 
that are strong ought to bear the infirmities of the weak, and 
not to please ourselves 13 ."] 

In my text, the Apostle marks, 

II. The object which we should keep in view, for the 
regulation of our conduct 

The salvation of our fellow-men should be an 
object of the deepest interest to our minds 

[Doubtless the salvation of a man s own soul should be 
his first concern. But no man should be indifferent to the 
eternal welfare of others; much less should he think himself 
at liberty to do any thing which may put a stumbling-block in 
their way. " We are all, in fact, one body in Christ ;" and are 
bound, every one of us, to consult the welfare of the whole. 
No member is authorized to act independently, and for itself 
alone. None but a wicked Cain would ask, " Am I my 
brother s keeper ? " For we are his keeper, as he also is ours : 
and we are neither at liberty to injure each other, nor to 
neglect any opportunity of advancing each other s welfare. 
The duty of mutual love and mutual aid is unalterable and 
universal.] 

With a reference to that, therefore, should we act 
to the utmost extent of our power 

[We may either benefit our fellow-creatures, or injure 
them, according as we demean ourselves in reference to things 
which are in themselves indifferent. We may disgust some, 
by our unhallowed boldness ; or grieve others, by passing 
an uncharitable judgment upon them ; or ensnare others, by 
inducing them to follow our example, contrary to the convic 
tions of their own conscience. We may, by our uncharitable 
disregard of the feelings and sentiments of others, produce the 
most fatal effects that can be imagined; not only offending 
many, but actually " destroying our weak brethren, for whom 
Christ died c ." What a fearful thought! Can any man, who 
calls himself a Christian, feel himself at liberty to act without 
any reference to such a result as that ? Can any pleasure, 
or any " profit" arising to himself, compensate for such a 
calamity as that? Methinks, on any question arising in our 
minds, we should instantly ask ourselves, not, What will please 
or profit myself? but, What will please or profit others ? What 

* 1 Cor. viii. 13. b Rom. xv. 1. c 1 Cor. viii. 9 11. 



1977.] TRUE WISDOM AND CHARITY. 287 

will have a tendency to promote the salvation of others? If 
any self-denial or forbearance on my part can advance, in the 
remotest degree, the salvation of a weak brother, I will die 
rather than gratify myself at his expense.] 

That this is no extravagant requirement, will ap 
pear if we consult, 

III. The examples which Christ and his Apostles 
have set us in reference to this very thing 

St. Paul calls us to " be followers of him, even as 
he was of Christ." 

Consider how our blessed Saviour acted under 
circumstances of this kind 

[He was called upon to pay a tribute levied for the sup 
port and service of the temple. From this, as being the Son 
of God, he might have pleaded an exemption : because it is an 
acknowledged fact, that kings receive tribute from strangers 
only, and not from their own children. But he knew that 
the Jews would not be able to see the truth and justice of his 
plea, and that his acting upon it would give serious offence : 
he therefore waved his right; and chose rather to work a 
miracle for the satisfying of their demands, than give offence 
to them by an assertion of his rights. Nor did he only 
wave his right in this particular, but gave occasion to all 
present to deny that he possessed any such right, or stood in 
any such relation to Jehovah as would have authorized him to 
assert it. Yet he considered not himself, but others only; and 
chose to submit to any thing, however humiliating, rather 
than, by maintaining his right, to put a stumbling-block iu 
their way d . Thus, by his example, he taught all his followers, 
not to please themselves, but " to please every man his neigh 
bour for good to edification ."] 

Observe, also, how St. Paul acted 

[It was not on any particular occasion that he conformed 
to this rule, but constantly, and in circumstances of continual 
occurrence. Hear his own account of his daily practice: 
" Though I be free from all men, yet have I made myself 
servant unto all, that I might gain the more. To the Jews I 
became as a Jew, that I might gain the Jews : to them that 
are under the law, as under the law, that I might gain them 
that are under the law; to them that are without law, as 
without law, (being not without law to God, but under the 
law to Christ,) that I might gain them that are without law: 

d Matt. xvii. 2427. e Horn. xv. 2, 3. 



288 1 CORINTHIANS, X. 32, 33. & XI. 1. [1977. 

to the weak became I as weak, that I might gain the weak: 
I am made all things to all men, that I might by all means 
save some f ." Here you see, not only what his constant habit 
of life was, but the principle by which he was actuated 
throughout the whole ; preferring the "winning" of men to 
Christ, and the " saving" of their souls, to any personal con 
sideration whatever. In all this he was an example to us; 
and therefore says, in reference to this very thing, " Be ye 
followers of me, as I also am of Christ."] 

In accordance with this was the conduct also of all 
the Apostles 

[The last time that St. Paul came to Jerusalem, the whole 
college of Apostles, fearing that the Jews had a wrong im 
pression of his principles, and that, because he had represented 
a conformity to Jewish ceremonies as unnecessary, they would 
imagine he had decried them as sinful, besought him to unite 
himself to some persons who were about to perform their vows 
as Nazarites, and purify himself, according to the Mosaic law, 
with them. And this he did, in conformity with their advice 6 : 
thus not only illustrating the principle by which he was habi 
tually actuated, but setting, as it were, the seal of all the 
Apostles to this line of conduct, as sanctioned and approved 
by them. 

After all this evidence, nothing further need be added to 
confirm the statement we have made respecting the Christian s 
duty, or to enforce the advice which, in conformity with our 
text, we have presumed to give.] 

On the ground therefore which has been established, 
I beg you to BEAR IN MIND, 

1. What is the principle by which you are to be 
actuated, in all your intercourse with mankind 

[Love to their souls must animate you at all times : and 
by that must you be determined, in every thing where the 
path of duty is not clearly determined for you. By that must 
you be regulated, whether in acceding to their wishes, or in 
resisting their solicitations. There are certainly occasions 
whereon a compliance with them will produce a good effect; 
and there are occasions whereon it will be your duty rather to 
withstand the importunity even of your dearest friends. But 
you must be careful to distinguish aright the principle from 
which you act. You must not give way to fear : nor must 
you comply from a feeling of personal friendship or regard : 
and, least of all, must you conform to the world, to please 

f 1 Cor. ix. 19 22. e Acts xxi. 20 26. 



1977.] TRUE WISDOM AND CHARITY. 289 

yourselves. You must consider, under all circumstances, how 
you may best advance the welfare of men s souls; and then 
act as in the sight of God, so as most to promote that great 
object. That is what Christ did, when he left the bosom of 
his Father, and died upon the cross : and in so doing you will 
fulfil those injunctions which he has given you ; " Look not 
every man on his own things, but every man also on the 
things of others 11 :" and that also, in a few verses before the 
text, " Let no man seek his own, but every man another s 
wealth 1 ."] 

2. How you may best approve yourselves to the 
heart-searching God 

[The mode of conduct which we have recommended will, 
to superficial observers, lay you open to the charge of incon 
sistency: for, if you will observe rites, or not observe them, 
according as others may stand affected towards them, you 
must of necessity appear to many to be destitute of any fixed 
principle. But God sees the fixed principle which men 
cannot see; and he will approve that which perhaps your 
fellow-creatures will condemn. But, for your conduct in 
circumstances of more than ordinary difficulty, I would suggest 
three rules ; which, though, when separately taken, they may 
be insufficient for your direction, will, when taken together, 
effectually preserve you from any material error. Ask your 
selves three questions : What would an ungodly man do in my 
circumstances? That I will not do. Next, What would be 
agreeable to my own corrupt heart? That I will not do. 
Lastly, What would my Lord or the Apostle Paul do, in my 
circumstances?. That I will do. Now I say again, that 
though no one of these, separately, will suffice, all of them 
together will prove an easy and a safe directory. It will be 
impossible for you greatly to err, if these questions be sin 
cerely asked, and faithfully answered by you. If, in prose 
cuting this line of conduct, you be misunderstood and blamed, 
then say, with the Apostle, " It is a small matter to me to be 
judged of you, or of man s judgment: yea, I judge not mine 
own self; but he that judgeth me is the Lord k ." Thus will 
you ensure the approbation of your God, and enjoy the testi 
mony of your own conscience that you have pleased him.] 

11 Phil. ii. 4. i 1 Cor. x. 24. k 1 Cor. iv. 3,4. 



VOL. xvi. 



290 1 CORINTHIANS, XL 24,26. [1978. 

MDCCCCLXXVIII. 

THE DESIGN AND IMPORTANCE OF THE LORD*S SUPPER. 

1 Cor. xi. 24, 26. This do in remembrance of me for 

as often as ye eat this bread, and drink this cup, ye do shew 
the Lord s death till he come. 

THE Corinthians had shamefully profaned the 
Lord s supper. St. Paul reproves them, and rectifies 
their views of that ordinance. 
I. The design of the Lord s supper 

Our ungrateful hearts are prone to forget the 
richest mercies. To keep up " the remembrance" of 
his death, Christ instituted his last supper. When we 
celebrate that ordinance, we " shew forth" his death 

[The passover was a memorial of the deliverance vouch 
safed to the Jews from the sword of the destroying angel. At 
every returning celebration of it the reason of that ordinance 
was declared 8 . Christ in his death has effected a greater 
deliverance for us. In partaking of the bread and wine we 
"shew forth" his death: we shew forth the manner of it as 
excruciating and bloody b : we shew forth the end of it as a 
sacrifice for our sins c : we shew forth the sufficiency of it for 
our full salvation* 1 .] 

We shew forth his death " till he come"- 

[Christ will, in due season, come again to judge the world; 
then his people will no longer need such memorials as these. 
They will incessantly enjoy the brightest vision of his person, 
and the richest fruits of his death ; but till then the remem 
brance of his dying love, and the expectation of his future 

a In reference to Exod. xii. 26, 27. a custom obtained among the 
Jews that a child should ask the meaning of the passover, and that 
the person who presided should then give an account of its intent and 
origin, that so the remembrance of God s mercy might be transmitted 
to their latest posterity : and this was called " the declaration" or 
" shewing forth." Dr. Gill on the text. 

b The breaking of the bread and the pouring out of the wine seem 
well calculated to impress this idea. 

r In this light it is represented by St. Paul, 1 Cor. v. 7. and by 
our Lord himself, Matt. xxvi. 28. 

1 We express our affiance in his blood as the Jews did in the blood 
of the Paschal Lamb, when they sprinkled their door-posts with it, 
and eat of the flesh that had been roast with fire. 



1978. 1 THE DESIGN OF THE LORD*S SUPPER. 291 

advent, must be thus preserved. Such was Christ s end in 
instituting, and such should be our end in observing it.] 

To enforce the observance of this ordinance, we 
will proceed to shew, 

II. The necessity of attending it 

The duty of commemorating our Lord s death is 
much neglected ; but a neglect of it involves us in the 
deepest guilt. It implies, 

1. Rebellion against the highest authority 

[Christ, the Supreme Governor of heaven and earth, has 
said, "Do this"; yet the language of too many is, I will 
not. But they who disregarded the passover did not go un 
punished 6 ; much less shall they who slight the invitations to 
Christ s supper*. Surely it is no less than madness to persist 
in this rebellion.] 

2. Ingratitude towards our greatest Benefactor 

[Christ has even "given his own life a ransom for us;" 
and shall we disregard his dying command ? On the same night 
that he uias betrayed, did he institute these memorials of his 
death. Had he at that season such a concern for us, and can 
we refuse to do so small a thing in remembrance of him ? 
The Jews went thrice every year up to Jersusalem, from the 
extreme parts of Judaea, to commemorate their deliverance. 
And shall we turn our backs on the table when it is spread 
before us? Shall not God visit for such ingratitude as this g ?] 

3. Contempt of the richest mercies 

[To communicate, without discerning the Lord s body, 
can profit us nothing ; but to approach the table in humility 
and faith is a sure mean of obtaining all spiritual blessings. 
Christ sometimes reveals himself in the breaking of bread, to 
those who had not so fully discovered him in the ministration 

e If a man had contracted any ceremonial defilement, or were on a 
journey, he might omit eating the passover at the appointed time ; 
only he must eat it a month afterwards. Kut if he forbore to eat of 
it without any such impediment, God said concerning him, " That 
soul shall be cut off, that man shall bear his sin." Numb. ix. 7 1 1. 

f Luke xiv. 24. 

8 Let such conduct be expressed in words ; " Thou didst indeed 
give thy body to be broken, &c. for me ; and only requirest me to 
eat bread, &c. in remembrance of thee ; but I account even that too 
much to do for thee : " Who could dare to utter such language ? Or 
who would endure it if spoken by his sf-rvant or his child ? Yet such 
is the language of our actions. 

r 9, 



292 1 CORINTHIANS, XL 27,29. [1979. 

of the word 1 . And do they not manifest a contempt of these 
mercies, who will not use the means of procuring them ? How 
may the Saviour take up that lamentation over them 1 !] 

4. A renunciation of our baptismal covenant- 
fin baptism we covenanted to renounce the world, &c. 
and to serve God : this covenant we ought to renew and con 
firm at the Lord s table. But our refusing to confirm it is a 
tacit renunciation of it. And can we hope that God will fulfil 
his part while we violate ours? Will he be our God when we 
refuse to be his people ?] 
We shall CONCLUDE with answering some excuses 

[ I am not prepared. How then can you be prepared 
to die k ? / am afraid of eating and drinking my own damna 
tion. Are you not afraid of damnation for neglecting your 
duty 1 ? I am afraid of sinning afterwards, and thereby in 
creasing my guilt. If sins after receiving the Lord s supper 
were unpardonable, none should receive it till the last moment 
of their lives" 1 . The time of administering it interferes with 
other engagements. To those who cannot deny themselves in 
any thing, we say with Paul" ; but where the difficulties 
are insurmountable, God will accept the will for the deed . 
They however, who are at liberty, should attend " as often " as 
they can ; only they must be careful to communicate with 
reverence, humility, faith, and gratitude.] 

h Luke xxiv. 30, 31. Matt, xxiii. 37. 

k Is not this acknowledgment the strongest reason for immediate 
repentance ? 

1 In neglecting duty you ensure condemnation ; in practising it as 
well as you can (to say the least) you may avert it. 

m If you really desire strength, where would you so soon obtain it? 
But if you determine to live in sin, your condemnation will be equally 
sure whether you come or not. 

n Rom. iii. 8. " whose damnation is just." Matt. xii. 7. 



MDCCCCLXXIX. 

ON EATING AND DRINKING OUR OWN DAMNATION. 

1 Cor. xi. 27, 29. Whosoever shall eat this bread, and drink 
this cup of the Lord, unworthily, shall be guilty of the body 
and blood of the Lord .... For he that eateth and drinketh 
unworthily, eateth and drinketh damnation to himself, not 
discerning the Lord s body. 

THE more excellent any thing is, the greater is 
the guilt contracted by the abuse of it. A contempt 



1979.] EATING AND DRINKING OUK DAMNATION. 293 

of the law is not so bad as a contempt of the Gospel 8 . 
An irreverent attendance on Divine ordinances is 
exceedingly sinful ; but to profane the Lord s supper 
is worse, inasmuch as that institution is more solemn 
and brings us nearer to God. Hence when St. Paul 
reproved the former, he spake mildly b ; but when he 
reproved the latter, he spake with great seventy. 

I. What is it to eat the bread, and drink the cup of 
the Lord unworthily 

To understand this, we should inquire how the 
Corinthians behaved". The abuses of which they 
were guilty are impracticable now : nevertheless we 
may imitate them in our spirit and temper. Like 
them we shall eat and drink unworthily if we do it, 

1. Ignorantly 

[The Corinthians did not discriminate between the com 
mon and religious use of the consecrated elements. Many at 
this time also partake without discerning the Lord s body : 
they, not remembering his death, defeat the end for which the 
Supper of the Lord was instituted.] 

2. Irreverently 

[The customs of our country do not admit of our meeting 
in the tumultuous way that was practised at Corinth d ; but 
many are altogether as destitute of reverence and sacred 
awe. A light, worldly, impenitent heart, is unbecoming that 
solemnity: such a frame, if habitual, makes us partake un 
worthily.] 

3. Uncharitably 

[The rich did not impart of their provisions to the poor". 
We also may be equally destitute of Christian love : we may 
be haughty, injurious, unforgiving, &c. Such a frame wholly 
unfits us for the Lord s tabled] 

4. Sensually 

[The Corinthians made it an occasion for intemperance 
and excess : though we cannot imitate them in this, we may 

a Heb. x. 28, 29. b 1 Cor. xiv. 33, 40. 

c ver. 20 22. Their conduct seems at first sight to be absolutely 
inconsistent with a profession of Christianity. But, having been ac 
customed to sucb behaviour in their feasts during their Gentile state, 
they were as yet too much addicted to their former habits. 

d 1 Cor. xi. 21. < 1 Cor. xi. 22. f Matt. v. 23, 24. 



294 1 CORINTHIANS, XL ^7,29. [1979. 

be as carnal as they. A want of spirituality and affiance in 
Christ makes our service carnal ; nor can such a service be 
acceptable to Him who will be worshipped in spirit and in 
truth.] 

To attend at the Lord s table in such a manner is 
no slight or venial offence. 
II. The consequence of so doing 

The consequences mentioned in the text respect, 

1. The guilt we contract 

[They were " guilty of the body and blood of our Lord" 
who crucified him, as they are also who apostatize from his 
truth g . They too are involved in the same guilt who partake 
unworthily of the Lord s supper : they manifest a contempt of 
his sacrifice 11 . What a dreadful iniquity is this ! How careful 
should we be to abstain from the commission of it !] 

2. The punishment we incur 

[The word " damnation" imports temporal judgment 1 . 
Eternal damnation is by no means a necessary consequence of 
this sin k : yet if it be unrepented of, no doubt this punishment 
will follow; and we may expect some spiritual or temporal 
judgments for it here. We should therefore examine ourselves 
well before we attend the table of the Lord 1 .] 

ADDRESS 

1. Those who urge this as an excuse for neglecting 
the Lord s supper 

[There are many who under this pretext cover their own 
unwillingness to yield themselves up to God ; but God will not 
admit their vain excuses. The habitual neglect of their duty 
ensures the punishment which they desire to avoid. Let all 
then devote themselves to the Lord in the use of all his insti 
tuted ordinances.] 

2. Those who are really kept away by a fear of 
incurring this punishment 

[Many are kept from the table by a sense of their own 
unworthiness. But to be unworthy, and to partake unworthily, 



Heb. vi. 6. > Heb. x. 29. 

1 The Apostle explains his meaning in the following verse ; " for, 
for this cause," &c. and he tells us that it was a chastisement inflicted 
to keep them from eternal condemnation, ver. 32. 

k Matt. xii. 31. ver. 28. 



1980.] PREPARATION BEFORE THE LORD S SUPPPER. 295 

are very different things" 1 : yet if we have partaken unworthily 
in past times, let us humble ourselves for it ; and then may we 
come again with joy: this has been the experience of many", 
and may be ours also.] 

m A rebel against a mild and merciful prince is unworthy of par- 
-don : but if he receive with gratitude the pardon offered him, and re 
turn to his allegiance, he receives it worthily. Thus we are unworthy 
of the smallest mercies, and much more of the children s bread : but 
if we receive this bread with humility, gratitude, and an increasing 
devotedness of heart to God, we receive it as we ought, that is, 
worthily. 

11 2 Chron. xxx. 1523. 



MDCCCCLXXX. 

ON THE PREPARATION REQUISITE BEFORE THE LORD S 
SUPPER. 

1 Cor. xi. 28. Let a man examine himself, and so let him eat 
of that bread and drink of that cup. 

GOD is a holy and jealous God, and greatly to be 
feared : in all our approaches to him we should be 
filled with awe ; but a want of reverence prevails 
among the generality of mankind ; even real Chris 
tians manifest it sometimes, and that too even in the 
most sacred ordinances. St. Paul, reproving the 
Corinthians for their conduct at the Lord s supper 3 , 
lays down an universal rule for communicants : 
" Let a man," &c. 
I. The duty of self-examination in general 

This is an important but much neglected duty : it 
is strongly recommended in the Scriptures 

[The Apostle expressly enjoins it to all b . This injunction 
is remarkably strong and energetic c - ] 

There is great reason for it : we cannot ascertain 
the state of our souls without it 

a 1 Cor. xi. 20 22. b 2 Cor. xiii. 5. 

c In the words CoKipafcre and a.6k-tpoi, which latter is too harshly 
translated " reprobate," there seems an allusion to the try ing of metals 
by a touchstone : the repetition also of the injunction, and the expos 
tulation that follows it, are expressive of the Apostle s earnestness, 
and consequently of the importance of the duty enjoined. 



296 1 CORINTHIANS, XL 28. [1980. 

[It is evident that the generality of men deceive them 
selves. We also are liable to the same deception through pride 
and self-love ; nor can we form a right conclusion without a 
strict investigation.] 

A mistake respecting our state would be fatal 

[There is no repentance in the grave : as we die, so shall 
we continue for ever.] 

The benefits to be derived from it are exceeding 
great 

[If our state be found good, we shall rejoice in the testi 
mony of a good conscience : if it be bad, we shall be stirred up 
to flee from the wrath to come.] 

We should therefore live in the habitual practice 
of this duty d . But self-examination is more especially 
needful on certain occasions 

II. The need of it before the Lord s supper in par 
ticular 

This is intimated in the text ; " Let a man examine 
himself, and 6-0 let him come." And indeed there is 
peculiar reason for it at that time. 

That ordinance is a season of remarkable so 
lemnity 

[There we see Christ crucified, as it were, before our eyes : 
there we contemplate the most stupendous mysteries : there we 
commemorate the greatest of all mercies : there we are admitted 
to most familiar fellowship with God. And does it become us 
to engage lightly in such an ordinance ?] 

It is a season that calls for the exercise of all our 
powers 

[The understanding should be occupied in devoutest medi 
tations : the affections should be engaged to the uttermost. 
And can we thus command our faculties without any pre 
paration ?] 

The neglect of self-examination may rob us of all 
the benefit of the ordinance 

[Who can estimate the benefits we might receive if we 
came prepared ? But who has not often communicated in vain? 
And has not our neglect been the true cause of this ] 

We should therefore be peculiarly attentive to it 
at such a season. 

d Ps. Ixxvii. 5. 



1981.1 CHRIST KNOWN ONLY BY THE SPIRIT. 297 

To assist in the discharge of this duty we shall 
shew, 

III. The subjects which we should then more espe 
cially inquire into 
We should examine ourselves respecting, 

1. Our knowledge of the ordinance 

[To come without a proper discernment is dangerous e .- 
We should inquire what we know of the nature and ends of 
the ordinance. On a distinct view of these our profiting much 
depends.] 

2. The state of our souls before God 

[At the Lord s table we receive " the children s bread." 
We should inquire therefore whether we be God s children ?] 

3. The immediate frame of our souls 

[We ought to have all our graces in lively exercised] 
APPLICATION 

[Begin this necessary work without delay Yet set 

not about it in a legal manner or for self-righteous ends : do 
not trust in your preparation, or expect acceptance on account 
of it ; but look to Christ as the only ground of your hope 
towards God : neither stay away from the table because you 
have not spent so much time in preparation as you could wish. 
Whether you have used more or less diligence you must go as 
the publican g . Be assured however that your profiting will for 
the most part be proportioned to your preparation.] 

e ver. 27. f Cant. iv. 16. s Luke xviii. 13. 



MDCCCCLXXXI. 

NO KNOWLEDGE OF CHRIST BUT BY THE SPIRIT. 

1 Cor. xii. 3. / give you to understand, that no man 

can nay, that Jesus is the Lord, but by the Holy Ghost. 

WE trust that amongst us there are none so hostile 
to the name of Christ, as to " call Jesus accursed ;" 
and therefore we omit from our text that part which 
is inapplicable to the age in which we live. There 
were among the Jews many, who, whilst they rejected 
Christ as an impostor, pretended to be inspired by 
the Holy Ghost, and, either through magic or satanic 



298 1 CORINTHIANS, XII. 3. [1981. 

influence, wrought " signs and lying wonders" in 
confirmation of their word. Amongst believers 
themselves also, there were some, who made a very 
unbecoming use of the miraculous powers with which 
they were endowed, priding themselves upon them, 
and exerting them rather for the furtherance of their 
own glory, than for the edification of the Church of 
Christ. To rectify the views of the Corinthians on 
these subjects, St. Paul informs them, that the unbe 
lieving Jews, whatever they might pretend to, had 
not the Spirit of God ; since " no man, speaking by 
the Spirit of God, calleth Jesus accursed :" nor, on 
the other hand, had those, who possessed the mira 
culous influences of the Spirit, any such ground for 
self-preference and self-complacency as they imagined; 
since every true believer enjoyed those influences 
which were infinitely the most important ; for that 
" no man can say that Jesus is the Lord, but by the 
Holy Ghost." 

This is a truth of infinite importance ; and St. Paul 
was very anxious that it should be duly weighed and 
considered. We will, therefore, 
I. Explain the assertion in our text- 
It is obvious that the text is not to be understood 
as denying our power to make use of that particular 
expression ; because that form of words is as easily 
used as any other : but it affirms, that we cannot, 
without the aid of the Holy Spirit, make use of that 
assertion, 

1. With a full conviction of its truth 

[We may easily from education give a notional assent to 
the whole Gospel ; but when we come to reflect on the idea of 
our God becoming incarnate, and offering himself a sacrifice 
for the sins of his rebellious creatures, and reconciling them to 
himself through his own sufferings upon the cross, the mind 
revolts at the thought; and the whole plan of tlv,- Gospel 
appears a cunningly-devised fable. We see not any need for 
such an intervention of the Deity. We are ready to ask, Why 
could not God pardon us without such an atonement ? Why 
could not his mercy be extended to us on our repentance and 
amendment, without any such devices as those which the Gospel 
professes to reveal ? Yes : when these mysteries are more nearly 



1981. J CHRIST KNOWN ONLY BY THE SPIRIT. 299 

contemplated, they are " to the Jews a stumbling-block, and 
to the Greeks foolishness :" and " the natural man neither does, 
nor can, receive them*."] 

2. With a just sense of its importance 

[Supposing the mysterious truths of Christianity to be 
admitted from the force of reasoning alone, the importance of 
them can never be felt, but from a deep consciousness of our 
guilt and helplessness before God. We must feel our disease, 
before we justly appreciate the remedy. But who can ever 
know the desperate wickedness of his own heart, unless he be 
taught of God b ? Who can see the fulness that is in Christ, 
and his suitableness to our necessities , till the eyes of his 
understanding have been enlightened by the Spirit of the 
living God d ? We must be "brought out of darkness into 
marvellous light," before " Christ can become so precious to 
us" as he deserves to be.] 

3. With a suitable determination to act upon it 

[When we truly confess Christ as our Lord and Saviour, 
we shall of necessity feel his love constraining us to live no 
longer to ourselves, but unto him who died for us and rose 
again 6 . But who can thus live, unless he be aided and 
strengthened from on high? Are the world, the flesh, and 
the devil so easily vanquished, that we can by any power of our 
own subdue them ? No : it is " not by might or by power, but 
by the Spirit of God" alone that such victories are gained f . 
Grace must lay the foundation-stone ; and grace must bring 
forth the head-stone : and to all eternity must the glory be 
ascribed to the grace of God alone &.] 

Thus comprehensive is the assertion contained in 
our text. We will now, 

II. Commend it to your most attentive considera 
tion 

The Apostle evidently considered this declaration 
as of peculiar importance : " I give you to under 
stand this," says he ; and I wish you ever to bear 
it in remembrance, as of singular use both for the 
instruction of your minds, and the regulation of your 
lives. This one assertion, truly understood, will 
shew you, 

a 1 Cor. i. 23. andii. 11, 14. b Jer. xvii. 9. 

c Rev. iii. 17, 18. d Eph. i. 17, 18. e 2 Cor. v. 14, 15. 
f Zech. iv. 6. and Phil. ii. 13. 2 Cor. iii. 5. 
e 2 Cor. iii. 7, 9. 2 Cor. v. 5. Rev. vii. 9, 10. 



300 1 CORINTHIANS, XII. 3. [1981. 

1. What is the great office of the Holy Spirit in 
the economy of redemption 

[Amongst the many purposes for which our blessed Lord 
was sent into the world, one was, to " declare the Father to 
us h ." But the chief end for which the Holy Spirit is sent, is, 
to " testify of Christ," and " to take of the things that are his, 
and to shew them unto us ." This then is the end for which 
we are to desire the gift of the Holy Ghost: we should feel 
sensible that we cannot know Christ, unless the Spirit reveal 
him in us k ; or come to him, except the Spirit draw us 1 ; or 
be one with him, unless the Spirit form him in our hearts" 1 . 
This is a point by no means considered as it ought to be. We 
have an idea that the Holy Spirit is to " help our infirmities ;" 
but we have no conception of the extent to which we need that 
help, and especially in relation to the knowledge of Christ. 
But we entreat you to consider fully the declaration in our 
text, and to take it as a clew, which, if duly followed, " will 
guide you into all truth."] 

2. How deeply we are concerned to obtain his 
gracious influences 

[If " to know Christ be life eternal 11 ," and those who know 
him not must die in their sins , it is obvious, that we never 
can obtain salvation but through the all-powerful agency of the 
Holy Spirit. But we need not take this in a way of deduction; 
for the voice of inspiration has expressly said, " If any man 
have not the Spirit of Christ, he is none of his p ." Should it 
not then be a matter of serious inquiry with every one of us, 
Whether we have received the Holy Ghost ; and whether he 
has performed in us that great work of discovering to us the 
light of the knowledge of the glory of God in the face of 
Jesus Christ" 1 ? Let us not be satisfied with any views which 
are merely obtained from books, and which may float in the 
mind without any influence on the heart ; but let us, by prayer 
and supplication, seek the gift of the Holy Spirit, that through 
him we may be taught what no eye hath seen, nor ear heard, 
nor heart conceived 1 .] 

3. How thankful we should be for the smallest 
measure of his influence 

[If we have been taught truly and from our hearts to say 
that Jesus is the Lord, we then have certainly received the 
Holy Ghost; since it is by his gracious influence alone that we 

11 John i. 18. and xvii. 26. John xv. 26. and xvi. 14. 

Matt. xi. 27. John vi. 44. m Gal. iv. 19. 

n John xvii. , j. John viii. 21. P Rorn. viii. 9. 

<> 2 Cor. iv. 6. r 1 Cor. ii. 9, 10. 



1982.] OPERATIONS OF THE HOLY SPIRIT. 301 

are enabled to do so. The assertion in our text establishes 
this truth beyond a doubt : for " no man," however learned he 
may be, has any advantage over the poor in this respect. " If 
any man will be wise," he must divest himself of all his fancied 
pre-eminence, and " become a fool, that he may be wise 8 ." 
On the other hand, if any man have attained a just knowledge 
of Christ, he has that, in comparison of which all other things 
are as dung and dross*. Let not any one then be cast down 
because he possesses a smaller measure of earthly distinctions : 
for there is an infinitely greater distance between the meanest 
believer and the most learned philosophers on earth, than can be 
found between any two persons that have been taught of God. 
The wisdom of this world is of no account in the sight of God ; 
and at all events it benefits men only for this present life : but 
he to whom the Holy Spirit has imparted even the smallest 
measure of the knowledge of Christ, possesses the choicest gift 
that God himself can bestow, and is made " wise unto ever 
lasting salvation."] 

s 1 Cor. iii. 18. l Phil. iii. 8. 



MDCCCCLXXXII. 

THE OPERATIONS OF THE HOLY SPIRIT. 

1 Cor. xii. 11. All these worketh that one and the self -same 
Spirit, dividing to every man severally as he will. 

THE Corinthian Church was richly endowed with 
gifts : but the persons so endowed were not pro- 
portionably enriched with grace. Hence their gifts 
in too many instances administered only to strife and 
disorder ; creating pride in some, who gratified them 
selves with an ostentatious display of their preter 
natural powers ; and calling forth envy in others, 
whose powers were only of an inferior order. 
To counteract and rectify these disorders, St. Paul 
directed the people s attention to the origin and use 
of all these gifts which had been conferred upon 
them. He shewed that they were all imparted by 
the Spirit of God according to his own sovereign will 
and pleasure, without any reference to the merits or 
attainments of the people themselves ; and that they 
were bestowed on them, not for the aggrandisement 
of the favoured individuals, but for the benefit of 



I CORINTHIANS, XL1. 11. [1982. 

the whole Church. This is the precise import of 
the whole chapter, as it is also of the fourteenth 
chapter, wherein the subject is still further pro 
secuted : it is confined, I say, to the gifts of the 
Spirit, without referring to the graces. Yet we 
shall take occasion from our text to notice also the 
graces of the Spirit, because they will be treated of 
with peculiar advantage in this connexion. 

We will consider then the work of the Holy Spirit 
generally ; and notice, 
I. His miraculous operations 

The powers communicated by him to the Church 
were extremely various 

[At this time it is not easy to say what was the precise 
difference between some of the powers specified in the pre 
ceding context, though doubtless, when the epistle was written, 
they were well understood. " The word of wisdom," probably 
refers to a large and comprehensive view of the great mysteries 
of redemption : and " the word of knowledge," to a more 
particular insight into the types and prophecies, with an ability 
to explain them for the edification of others. " The faith," 
there mentioned, was such a confidence in God, as emboldened 
a person to go forward in the midst of all dangers undaunted 
and undismayed. " The gift of healing," was a power merely 
confined to the healing of disorders ; whilst " the working of 
miracles" was operative on a larger scale. The gift of " pro 
phecy," was a power of foretelling future and contingent 
events : the power of " discerning spirits," enabled a person to 
estimate with certainty and precision the motives by which 
others were actuated : the gift of " divers tongues," qualified 
a person to speak in languages which he had never learned : 
and " the interpretation of tongues," was a power of instantly 
interpreting such discourses to other persons in a language 
which they understood : so that, whilst some of the audience 
were addressed in a language familiar to them, the rest might 
also have the benefit of the discourse, by having it interpreted 
to them in their vernacular tongue ; by which means, a mixed 
assembly, belonging to different countries, might all be in 
structed and edified by the same discourse. 

If in this brief attempt to assign to each word its proper 
import we should not have exactly marked the precise meaning 
of each, it will be of little consequence ; our object being, not 
so much to enter into a critical examination of doubtful points, 
as to mark that in which all are agreed ; namely, that all the 
miraculous gifts, of whatever kind they were, proceeded from 



1982.] OPERATIONS OF THE HOLY SPIRIT. 30> 

" that one and the self-same Spirit," the Third Person in 
the ever-blessed Trinity. And here we wish it to be distinctly 
noticed, how repeatedly that adorable Person is mentioned as 
the author of all the gifts : " To one is given, by the Spirit, 
the word of wisdom ; to another, the word of knowledge, by 
the same Spirit ; to another, faith, by the same Spirit ; to 
another, the gifts of healing, by the same Spirit;" and then, 
after the mention of many other gifts, " All these worketh 
that one and the self-same Spirit." This shews what a holy 
jealousy the Apostle felt for the honour of that Divine Agent; 
and how anxious he was that the people might not for a single 
moment forget, to whom, and to whom alone, they were in 
debted for every gift that they enjoyed.] 

By him also all the gifts were bestowed according 
to his own sovereign will and pleasure 

[Doubtless whatever God does is founded, not in a mere 
arbitrary will, but in the inscrutable counsels of his own wis 
dom : still however, as far as we are concerned, the effect is the 
same as if his will alone were the ground of his actions ; because 
the counsels by which they are regulated are known to himself 
alone. He has no respect to any thing in us as the ground of 
his preference : he is not influenced either by our merits, or 
our attainments ; but dispenses his gifts to whomsoever he 
will, and in the measure that he sees fit : bestowing on some 
the higher gifts ; on others, the lower ; and on others, none 
at all. This is beautifully illustrated by a reference to the 
natural body a . The body consists of different members, to 
each of which is assigned some peculiar office, together with 
appropriate powers for the discharge of it. The eye, the ear, 
the hands, the feet, have all their own peculiar structure, fitted 
for the uses for which they were designed by God himself. The 
different powers were not given to any one of them on account 
of its own superior goodness, or for its own use alone : but all 
were given for the use of the whole ; " God having set every 
one of them in the body as it hath pleased him b " In relation 
to these, every one sees plainly, that God alone determined 
what powers to create, and where to place them in the body, 
and what measure of influence every member should possess : 
and, in the whole of it, nothing is for a moment contemplated 
but the wisdom, the power, and the goodness of the Creator. 
Never does any one entertain a thought that any one member 
has the least reason to glory over another, since all owe their 
respective powers to the same Divine Author; and all are mu 
tually dependent on each other for such aid as they are 
severally fitted to impart. A more apt illustration could not 

ver. 12 27. b ver. 18. 



301 1 CORINTHIANS, XII. 11. [1982. 

have entered into the mind of man. The members of the Co 
rinthian Church composed all one body in Christ: and their 
respective talents, whether of a higher or inferior order, were 
committed to them by the Spirit of God, not for their own use 
or honour, but for the good of the whole : God himself in the 
whole of the dispensation, having consulted only his own wis 
dom, and acted only according to his own sovereign will .] 

In connexion with the miraculous operations of 
the Spirit, we have proposed to consider also, 
II. His spiritual influences 

These also are greatly diversified 

[We have several mentioned by St. Paul : " The fruit of 
the Spirit is love, peace, joy, long-suffering, gentleness, good 
ness, faith, meekness, temperance* 1 ." In truth, every holy dis 
position is from him, even " from that self-same Spirit," " from 
whom cometh every good and perfect gift." The illumination 
of the mind is from him ; for it is he whom " the Father of 
our Lord Jesus Christ gives to us, as the Spirit of wisdom and 
revelation in the knowledge of him 6 ." The sanctification of 
the soul is from him : for " God has chosen us through sanc 
tification of the Spirit unto obedience f ." From him also is 
all spiritual consolation : for it is on this very account that He 
is called " The Comforter g ." From the very beginning to 
the end of our salvation, it is He who " worketh all in all." 
Are we born again ? it is " of the SpiritV Are we helped 
in our infirmities ? it is " by the same Spirit 1 ." Are we pro 
gressively changed into the Divine image from one degree of 
glory to another? it is " by the same SpiritV Have we in our 
souls a sure testimony of our adoption into God s family ? it is 
" from the same Spirit 1 ." Are we sealed unto the day of 
redemption" 1 ? it is by the same Spirit, who alone "worketh 
all our works in us"."] 

They are given too according to his own sovereign 
will and pleasure 

[We are expressly told, that he " worketh all things after 
the counsel of his own will ;" and that he " worketh in us 
both to will and to do of his good pleasure p ." We see how 
sovereignly he dispensed his blessings in the days of old, giving 
to Abraham, faith ; to Moses, meekness ; to Job, patience ; 

c Heb. ii. 4. a Gal. v. 22, 23. e Eph. i. 17. 

f 2 Thess. ii. 13. and 1 Pet. i. 2. R John xiv. 16, IT. 

11 John iii. 5. Rom. viii. 26. k 2 Cor. iii. 18. 

1 Rom. viii. 1."), Hi. " Kph. i. 13, 14. Isai. xxvi. 12. 

Kph. i. ;>, (i, 9, 11. P Phil. i. 13. 



1982.] OPERATIONS OF THE HOLY SPIRIT. 305 

to Daniel, wisdom ; to Paul, zeal and love. Whence was it 
that these were so eminent for those particular graces by 
which they were severally distinguished ? Whence was it that 
a few poor fishermen were chosen to be the depositaries of 
divine knowledge in preference to any of the Scribes and 
Pharisees, or any of the philosophers of Greece and Rome ? 
Whence in every age has God " revealed to babes and suck 
lings the things which he has hid from the wise and prudent?" 
There is but one answer to be given to it all ; " Even so, 
Father, for so it seemed good in thy sight q ." " God s grace 
is his own r ;" and he imparts it to whomsoever he will, "ac 
cording to the measure of the gift of Christ 5 ;" that is, in the 
time, and manner, and measure that he sees fit. From the 
whole of his work human merit is absolutely excluded as the 
procuring cause 1 , as human strength is as the efficient cause", 
that no flesh should glory in his presence, but all the glory 
be given to God alone x .] 

Let us LEARN from hence 

1. What we are to think of this great Agent 
[Volition is inseparable from personality : and such actions, 

as are here ascribed to the Holy Spirit, proceed from none 
other than God. The enabling of men to work all kinds of 
miracles is beyond the power of any finite and created intelli 
gence to effect. Here then we have a demonstration of the 
personality and divinity of the Holy Spirit. This passage alone 
establishes this doctrine beyond a doubt. And when we recol 
lect, that all our hope is from HIM ; that, as our justification is 
altogether from the Lord Jesus Christ, so our sanctification is 
altogether from the Holy Spirit; it is of infinite importance 
that our minds be rightly instructed in reference to this point : 
for as, if Christ be not God, we can have no hope from his 
death, so, if the Holy Spirit be not God, we can have no hope 
from his agency. Let this truth then be settled in our minds ; 
that He who, in the economy of redemption, has engaged to 
supply the place of Christ on earth y , is very God z , and able 
to effect for us, and in us, the whole work which he has under 
taken.] 

2. Whither \ve are to look for all needful assist 
ance 

[To this Divine Agent must we look, and not in any 
respect to ourselves. He it was who wrought the whole work 
in the days of the Apostles, and has continued to work in the 

i Matt. xi. 25, 26. r Matt xx. 15. Eph. iv. 7. 

1 Tit. iii. 5, 6. 1 Cor. xv. 10. * 1 Cor. iv. 7. 

> John xvi. 7. x See Acts v. ;*, 4. 
VOL. XVI. X 



306 1 CORINTHIANS, XII. 13. [1983. 

Church even to the present hour. To him therefore must we 
look. Let us suppose the present assembly to be in the very 
state in which that assembly was on the day of Pentecost ; our 
eyes as blind, our hearts as hard, yea, our hands yet reeking 
with the Saviour s blood : must we despair ? No : He, who 
converted thousands of them in one single day, can work effec 
tually on us also, and accomplish in us all that our necessities 

require Let us pray then that the Spirit may be 

poured out upon us as he was upon them : and then may we 
expect the same moral change on our hearts as was wrought 
on theirs. Let but " the word come to us in demonstration 
of the Spirit and of power," and all will be done for us that 
shall be necessary for our sanctification and our complete 
salvation.] 

3. To whom we must give the glory of all that is 
good in us 

[" He that hath wrought us to the self-same thing, is 
God :" and he must be acknowledged as the sole author of all 
good. As in the miraculous powers that were imparted, " he 
was all in all ;" and as in the faculties which our different 
members possess, " he is all in all ;" so must he be in all that 
is wrought in our souls a . Whatever then be our faculties of 
mind or body, they must be improved for him, that he may be 
glorified in all: and, whatever graces we possess, they must 
be exercised, not for our own honour, but for his, " that God 
in all things may be glorified through Christ Jesus." 

a ver. 6. 



MDCCCCLXXXIII. 

CHRISTIANS ONE IN HEART. 

1 Cor. xii. 13. By one Spirit are we all baptized into one bod//, 
whether we be Jews or Gentiles, whether we be bond or free ; 
and have been all made to drink into one Spirit. 

IT has been said, to the reproach of Christianity, 
that the professors of it have no union amongst them 
selves, either of sentiment or affection. And this 
charge, we must confess, is true, so far as Christia 
nity prevails in name only. But, where vital piety 
exists, there is found an union which obtains in no 
other society under heaven. Men feel some degree 
of union with each other, as belonging to the same 



1983.] CHRISTIANS ONE IN HEART. 307 

country, or town, or society, or calling in life. There 
are some who boast that they are brothers to all 
who belong to their fraternity ; which relation they 
discover by certain signs unknown to the world at 
large. But theirs is a vain pretence : they may ex 
tend a little relief to one in distress, because of his 
standing in that relation to them (which yet is a 
very narrow and selfish ground of preference), but as 
for union of heart with each other, they know no 
more of it than other people ; no more of it, than the 
greatest strangers in the universe. But Christianity 
brings men not only into one body, but into a oneness 
of heart and affection ; insomuch that, in their collec 
tive capacity, they bear the sacred name of "Christ*," 
as the members of the human body do of the indivi 
dual to whom they belong. Of this union my text 
gives a very clear and accurate description. Accord 
ing to the Apostle, this union is, 

I. External and visible 

By baptism we are all brought into one body 

[Whatever may have been the former profession of any 
man, whether he have been a Jew (a worshipper of the true 
God) or an idolatrous Gentile ; and whatever be his present 
condition in society, a freeman or a slave ; he is no sooner 
baptized into the faith of Christ, than he becomes a member 
of Christ s mystical body. Let the disparity between them 
be ever so great, it makes no difference, as it respects their 
relation to Christ, or to each other. The least honourable 
members of the body are as much a part of the body as the 
eye or hand ; and as much dependent on the head, by which 
they subsist, and to which they minister. And this is pre 
cisely the connexion in which the lowest as well as the most 
exalted Christian stands to Christ, and to the collective body 
of his Church and people.] 

Whatever part in that body we sustain, we should 
cheerfully perform the duties of it 

[There should be no envying of those who occupy a 
higher station than we ; nor any despising of those who are 
beneath us. Every member is useful in his place, and neces 
sary to the good of the whole. Indeed, if all were to sustain 

a The name "Christ," in ver. 12. means the Society who belong 
to him. 



308 1 CORINTHIANS, XII. 13. [1983. 

the same office, there would be no more a body : if all were 
an eye, or an ear, it must soon cease to exist, for want of 
such powers as the other parts of the body supply. There is 
nothing in the body either superfluous or defective. It needs 
no addition : in truth, it admits of no addition : and if it suffer 
defalcation, the whole is injured and deformed : for there is 
no part that can say to any other, " I have no need of thee." 
In this respect, therefore, all are honourable before God, and 
all have reason to discharge with pleasure the office assigned 
to them.] 

But it is the other part of our subject that demands 
our more particular attention. I observe, therefore, 
that this union is also, 
II. Internal and spiritual 

It is surely a remarkable expression which the 
Apostle uses in my text : " We are all made to drink 
into one Spirit." What can be the meaning of this ? 
What its force ? I apprehend, that if we accurately 
investigate the influence of the soul upon the human 
frame, we shall find a strict parallel between that 
and the influence of the Spirit of God upon the 
members of Christ s mystical body. Bearing this in 
mind, I would observe, that the expression in my 
text imports, 

1. A participation of the same vital energies 
[One soul pervades the whole body, and operates alike in 

every part ; calling into activity the eye, the ear, the hand, 
the foot, and working by all according to their respective 
capacities. So, whether it be a king upon his throne, or a 
beggar on a dunghill, if he be truly alive to God, he is 
quickened by the same Spirit ; the whole Church being, in 
its collective capacity, " the body of Christ, the fulness of 
Him that filleth all in allV Without his aid we can do 
nothing : but by him the weakest is made strong, and is 
" enabled to do all things" that are required at his hands d .] 

2. An accordance in the same divine principles 

[As one power animates, so one mind directs, the whole 
man : there is no schism in the body in relation to its actings, 
every part harmoniously concurring in the object proposed. 
So, especially, in all important matters, are all the members of 
Christ s mystical body agreed. In subordinate points there 

b Eph. i. 23. <= John xv. 5. d Phil. iv. 13. 



1983.] CHRISTIANS ONE IN HEART. 309 

may be some difference amongst different persons, just as 
there is a distinctive difference of features and complexion 
amongst persons of different countries ; but in all essential 
matters they are alike. There are some points of doctrine 
wherein good men are not agreed ; in points, for instance, of 
a Calvinistic or Arminian aspect : and in points of discipline, 
also, they may differ ; some embracing one mode of Church 
government, and some another. But, in the great leading 
points of " repentance towards God, and faith in our Lord 
Jesus Christ," there is a perfect similarity in every true Chris 
tian throughout the universe. No one imagines that either of 
these can be dispensed with, or that, when united, they will 
be insufficient for the salvation of the soul. There is not 
one who does not feel himself a lost sinner, deserving of God s 
wrath and indignation : nor is there one who does not desire 
" to be found in Christ, not having his own righteousness 
which is of the law, but the righteousness which is of God, 
through faith in Christ 6 ." In these respects the whole 
people of God, of every order and every rank, and every 
nation under heaven, are altogether " of one heart and of one 
mind."] 

3. A prosecution of the same heavenly pursuits 
[This, too, is found in every part of the corporeal frame : 

and this also is found in all the members of Christ s body. 
The worldly pursuits of men may be widely different, accord 
ing to their situation in society and in the Church of God. 
But there is not one in all the family of God who does not 
account the care of the soul the one thing needful ; not one 
who is not labouring, as God shall help him, to flee from the 
wrath of God, and to lay hold on eternal life. See them 
wherever they are, or whatever they are doing, they never 
lose sight of this. In the woi ld or in the Church, by night or 
by day, they keep steadily in view the prize of their high 
calling, and run with all diligence in order to obtain it. To 
" live a life of faith upon the Son of God," and a life of love 
towards all mankind, is their great object : and from the first 
moment of their conversion, to the latest hour of their lives, 
this occupies their minds, and engages their utmost efforts.] 

4. A sympathy with the whole body in all its 
parts 

[No member of the human frame can suffer or rejoice, 
but as the other members suffer or rejoice with it f . Nor in 
Christ s mystical body can any member be indifferent to either 
the temporal or spiritual welfare of the rest. The conversion 

e Phil. iii. 9. f ver. 25, 2G. 



310 1 CORINTHIANS, XII. 13. [1983. 

of men to Christ, even in the remotest quarters of the globe, 
is a matter of deep interest to the real saint : and the declen 
sion of any is with him a source of grief and pain. And if he 
can administer to the welfare of any, he accounts it a high 
privilege to exert his influence for that end. A true believer 
has no interest compared with that of the Redeemer s king 
dom : and if he may be an instrument of promoting that, he 
accounts it a call from God to put forth all his powers, yea, 
and, if need be, to sacrifice his very life in so good a cause 6 .] 

From this subject we may SEE, 

1. How far we have profited by our baptism 

[Many will lay an undue stress on baptism, as though it 
of necessity changed and renewed the soul. I grant it does 
change the state, because by it we are made members of 
Christ s mystical body : and this change is properly ascribed, 
in our Liturgy, as in our text, to the Spirit of God. But we 
must experience an inward change besides, and must "drink 
into one Spirit," having our whole soul renewed and sanctified 
by the Spirit of God. This is absolutely indispensable to the 
salvation of the soul. The Israelites in the wilderness " were 
baptised unto Moses in the cloud and in the sea ; and did all 
eat the same spiritual meat, and all drink the same spiritual 
drink : and yet God was angry with them, and overthrew them 
in the wilderness. And these things happened to them for 
ensamplesV The outward form never did, nor ever can, 
suffice : if we would be the Lord s people indeed, we must 
" be one spirit with him 1 ," and have really, as the governing 
principle of our lives, " the mind that was in himV] 

2. What benefit we may hope for in communicating 
at the table of the Lord 

[The expression, " drinking into one Spirit," has a re 
ference to the sacramental cup, of which all communicants 
partake. And though, where baptism is duly received, it is 
doubtless accompanied with the richest blessings to the soul, 
yet is the Lord s supper, as being often repeated and received 
in communion with the whole Church, generally productive of 
the greater benefit. This seems intimated in the language of 
our text : for by the one we are brought into one body ; and by 
the other, are " made to drink into one Spirit 1 ." At all events, 
we can have no doubt what God intends by this ordinance : 
for, in " eating the flesh of Christ, and drinking his blood," 
we shall " grow up into him in all things, as our living Head," 

* 2 Tim. ii. 10. Acts xx. 24. h 1 Cor. x. 16. 

j 1 Cor. vi. 17. k Phil. ii. 5. 

1 Eir ii cCopa. ifittnri^Oijfiiv ur ty \\rtufia iiroriaQrip,tv, 



1984.] GIFTS AND GRACES COMPARED. 311 

and by him be filled with all the fulness of God m . Come, 
then, to the table of the Lord, that ye may receive " a supply 
of the Spirit of Jesus Christ" !" for " He has the residue of 
the Spirit ," and will send Him to you from the Father 1 ", in 
answer to your prayers 5 . Come, all of you ; and ye shall par 
take more richly of his vital energies, and be confirmed more 
strongly in the principles ye have imbibed, and be quickened 
more abundantly in your pursuit of heaven, and be rendered 
still more heavenly in all your tempers and affections. Thus 
shall the whole work of God be perfected in your souls : and 
in due time you shall resemble the saints above ; yea, and be 
partakers with them in holiness, and felicity, and glory.] 

John vi. 56, 57. Eph. iv. 15. n Phil. i. 19. Mai. ii. 15. 
P John xv. 26. and xvi. 7. <i Luke xi. 13 



MDCCCCLXXXIV. 

GIFTS AND GRACES COMPARED. 

1 Cor. xii. 31. Covet earnestly the best gifts : and yet shew I 
unto you a more excellent way. 

SUCH is the weakness of human nature, that we 
can scarcely possess any thing that distinguishes us 
from others, without priding ourselves in it; as though 
it had sprung from some efforts of our own, or at 
least had been given us for our superior desert. Even 
miraculous powers, which could manifestly originate 
in nothing but God s sovereign will and pleasure, 
were to the Corinthians a ground of boasting and 
self-complacency. We, at this time, are perfectly 
amazed at the indecorous way in which many in the 
apostolic age abused their powers, and at the manner 
in which they conducted their religious assemblies. 
St. Paul, as might well be expected, set himself to 
reform those abuses, and so to regulate their proceed 
ings, that " all things might be done decently and in 
order." With this view, he shewed them, that, what 
ever the number or quality of " their gifts" might be, 
whatever " the differences of their administrations," 
and whatever "the diversities of their operations," 
they all proceeded from " the same God who wrought 
all in all." He acknowledged the benefit arising from 



uh2 1 CORINTHIANS.. XII. 31. [1984. 

the judicious exercise of their miraculous powers ; 
but yet told them, that there was an object far more 
worthy of their ambition; namely, charity, which was 
the sum and substance of all Christian perfection. 
He does not altogether blame their desire of useful 
gifts : on the contrary, he says, " Covet earnestly 
the best gifts." But he would not have them satisfy 
themselves with any measure of such attainments, 
because without love or charity they were of no 
value whatever : and therefore he adds, " Yet shew 
I unto you a more excellent way." 

Before I come to my subject, I would just observe, 
that, though some of high name would alter the 
translation in my text, (from an idea that the Apostle, 
when reproving the pride and emulation which had 
prevailed in reference to these gifts, could never 
encourage the Corinthians to covet them%) I feel no 
doubt but that the translation is correct : for the 
very same word occurs again at the commencement 
of the 14th chapter, (the whole of the 13th being 
only parenthetical, as an explanation of my text,) and 
it is incapable of being understood in any other way 
than as it is translated in my text : " Follow after 
charity, and desire spiritual gifts, but rather that ye 
may prophesy :" where, shewing the peculiar useful 
ness of the gift of prophecy, which was the expounding 
of Scripture, he recommends that they should affect 
that in preference to any other. Again, in verse 12 
of the same chapter, he says, " Forasmuch as ye are 
zealous of spiritual gifts, seek that ye may excel to the 
edifying of the Church" And again, at the close of 
the same chapter, he says, " Brethren, covet to pro 
phesy ; and forbid not to speak with tongues." 

I have judged it expedient to dwell somewhat upon 
this point ; because the Apostle s inculcating a desire 
after the best gifts will have an important bearing on 
my subject ; which is, to shew, 

I. The value and importance of spiritual gifts. 

II. The infinitely greater value of spiritual graces. 

a Dr. Doddridge. 



1984.J GIFTS AND GRACES COMPARED. 

First, I will endeavour to mark the value and im 
portance of spiritual gifts 

The miraculous powers with which many of the 
primitive Christians were endowed, the Apostle calls 
" spiritual gifts :" not because in their nature they 
were spiritual, as emanating from the soul, and exer 
cised about things that were altogether heavenly, 
but because they were spiritual in their source and 
tendency ; inasmuch as they were wrought in men by 
the Holy Spirit, and were imparted to the Church 
for the purpose of spreading and establishing Chris 
tianity in the world. There was a great diversity of 
them, all proceeding from the same origin, and all 
conducing to the same end. Hence the Apostle says, 
" There are diversities of gifts, but the same Spirit. 
And the manifestation of the Spirit is given to every 
man, to profit withal. For to one is given, by the Spirit, 
the word of wisdom ; to another, the word of know 
ledge, by the same Spirit ; to another, faith, by the 
same Spirit ; to another, the gifts of healing, by the 
same Spirit ; to another, the working of miracles ; to 
another, prophecy ; to another, discerning of spirits ; 
to another, divers kinds of tongues ; to another, the 
interpretation of tongues ; and all these worketh that 
one and the self-same Spirit, dividing to every man 
severally as he willV 

These gifts, at the first establishment of Chris 
tianity, were necessary : for, unless God had im 
parted to the Apostles a spirit of wisdom and of 
knowledge, they could never have known those 
" mysteries which were hid in God from the founda 
tion of the world ." Nor, if they had not been 
endued with the gift of tongues, could they have 
declared to foreigners the blessed truths which they 
had received. Nor could they have given sufficient 
evidence of their divine commission to preach those 
truths, if they had not been enabled to work 
miracles in confirmation of their word. To have 
argued with heathens, or even with Jews, would 

b 1 Cor. xii. 4, 711. c Eph. iii. 9. 



314 1 CORINTHIANS, XII. 31. [1984. 

have been a slow process, if they had to bear down 
their adversaries with the mere force of reason ; and 
to convince them would have been a difficult under 
taking : but the performing of miracles superseded, if 
not entirely, yet in great measure, these laborious 
efforts, and carried conviction at once to the minds 
of hundreds and of thousands, who would not have 
had leisure or ability to enter into long and deep 
discussions. Thus it was that Christianity was 
established : and those to whom these divine powers 
were committed, were highly honoured of God, in 
being made his instruments for the conversion and 
salvation of their fellow-men. 

But these gifts are now no longer necessary : they 
have accomplished the work for which they were 
bestowed. The record of them remains ; and to 
that we can appeal. That was written whilst multi 
tudes were alive, and able to testify of what their 
eyes had seen and their ears had heard. To have 
had those miracles continued would have answered 
no good end : for they must have been wrought in 
every age and every place, where the doctrine 
needed to be confirmed : and then the common 
ness of them would have destroyed their efficacy 
upon the mind. Even when they were wrought, 
they did not carry conviction to the minds of all : 
and how much less would they have done so at this 
time, if they had been continued to the present 
day ! We may well say, that, if men believe not 
the records of the Old and New Testaments, neither 
would they be persuaded though they saw one rise 
from the dead. 

These supernatural gifts being withdrawn, we are 
now left to the use of those means which are placed 
within our reach. I do not intend to say, that any 
efforts of ours can convince those who will shut their 
eyes against the light : for the resurrection of Laza 
rus, and of our Lord himself, did not effect that : but 
we have within our reach means, which will, as far 
as is necessary, subserve the interests of religion 
in the way that miracles once did. Learning is 



1984. ] GIFTS AND GRACES COMPARED. 315 

now the substitute for those gifts : and by learning 
must we labour to attain the ends for which those 
spiritual gifts were formerly bestowed; namely, to 
acquire the knowledge of religion ; to attain a facility 
of diffusing it; and to maintain it against all its 
adversaries. 

By learning we must attain the knowledge of re 
ligion. Of course, I must not be understood to say, 
that the fundamental doctrines of Christianity cannot 
be understood without learning : for then I should 
condemn to hopeless misery all the unlearned of the 
earth. No : God has not so constituted his Gospel, 
that it should be hidden from the poor : for it is a 
characteristic feature of the Gospel, that it was to be 
preached to the poor and illiterate, and that it would 
commend itself to them, whilst it was hid from the 
wise and prudent. The fundamental truths of our 
holy religion are few and simple. The man who 
feels himself an undone sinner, and who looks 
simply to the Lord Jesus Christ for salvation, is 
truly instructed in the Gospel, though he be not 
able to read one word in it. And the Scriptures are 
so written, that even the poorest man who can read 
them, and who has a spiritual discernment given him 
from above, can comprehend all that is contained in 
them, so far as it is necessary for the edification and 
comfort of his own soul : and to keep the Bible out 
of the hands of the poor, from an idea that they will 
only receive injury from the perusal of it, is a Popish 
delusion, an unchristian cruelty, an impious reflec 
tion upon God himself. But still I must say, that, 
to a full and complete understanding of the sacred 
volume, a very considerable degree of learning is 
requisite. In truth, that volume itself contains 
mines of learning, which many years of investiga 
tion are scarcely sufficient to explore. Numberless 
things at this very day are but matters of conjecture, 
even to the most learned men upon earth, because of 
the very partial information which is transmitted to 
us of the customs to which they refer, and the cir 
cumstances with which they were connected. And 



316 1 CORINTHIANS, XII. 31. [1984. 

it may well be doubted, whether the inspired volume 
will ever be fully understood, unless a Spirit of 
inspiration be again vouchsafed to unfold it to us, 

Nor is learning at all less necessary for the diffu 
sion of sacred knowledge. We admire and revere 
the memory of one favoured servant of God d , who, 
possessed as he was of most transcendent talents, 
and with incredible zeal and industry devoted to the 
Lord, translated the New Testament into the Persian 
and Hindoostanee languages. What, then, must be 
necessary for the translating of the whole Scriptures 
into all the languages of the world ! Let all the 
learning of our highly-respected University be em 
bodied in one man, and how little would it enable 
him to effect in three quarters of the globe ! In truth, 
were it not that God s ancient people are scattered 
over the whole face of the earth, everywhere possess 
ing, in part at least, their own inspired writings, on 
which ours are founded ; and were it not that we had 
reason to believe that they are ordained of God to be 
his instruments for the conversion of the world ; we 
should be ready still to regard the Millennial age as 
far distant as ever ; so impossible would it seem, that 
persons in the present state of the Christian Church, 
should ever be found for the evangelizing of the world. 

And must I not add, that learning is alike neces 
sary for the maintaining of Christianity against its 
adversaries ? We cannot contend even with sceptics 
and infidels, amongst ourselves, without learning : 
and how much less can we refute all the objections 
of Jewish Rabbies, and all the errors of the different 
religionists upon the face of the globe ? They will 
not bow to the authority of our Scriptures: nor can 
we work miracles to convince them. We must 
search out all their refuges of lies, and expose all 
their sophistry, and establish our own religion upon 
the ruins of theirs. But can this be done without 
learning? I think, then, we may say, that learning 
must supply the place of miracles, unless God should 

11 The Rev. Henry Martvn, a Member of this University. 



1984. J IFTS AND GRACES COMPARED. 317 

be pleased to restore to his Church those powers 
which for so many centuries have been withdrawn. 

Nevertheless, whilst, as becomes me, I exalt 
amongst you the importance of learning, it is proper 
that I proceed to point out, in 

The second place, The infinitely greater value of 
spiritual graces. " Covet earnestly the best gifts : 
and yet shew I unto you a more excellent way." 

That which is here proposed to them as more ex 
cellent than any gifts, is the grace of Charity ; the 
character and offices of which are fully described in 
the chapter which follows. Now, in looking into 
that chapter, we see that the direct tendency of this 
grace is to mortify all those evil dispositions which 
had been exercised in the Corinthian Church, and to 
call forth into action all those holy tempers which 
had been trodden under foot. The Apostle, there 
fore, may be considered as saying to the Corinthian 
Church, You, instead of improving your gifts aright, 
have made them an occasion of pride, and envy, and 
jealousy : and I recommend you rather to set your 
hearts on the attainment of that heavenly principle, 
which will rectify your disorders, and unite all your 
souls in love. 

Still, however, we must observe, that the Apostle 
did not confine himself to this idea ; but launched 
forth into a general view of the excellencies of Cha 
rity, in order that he might the more powerfully excite 
them to the cultivation of it. And, therefore, I will 
so far follow him, as to shew you the superiority of 
this grace to all gifts whatever ; first, for our own 
personal benefit ; next, for the benefit of the world at 
large; and lastly, for the honour of our God. 

Chanty, then, is more excellent than learning ; 
first, for our own personal benefit. I would by no 
means be thought to undervalue learning : it is, be 
yond all doubt, of immense importance : it expands 
the mind, and enlarges the heart ; and contributes, 
more than can be well conceived, to raise man above 
his fellows ; insomuch, that all are ready to bow down 
to him who stands high in repute for the attainment 



318 1 CORINTHIANS, XII. 31. [1984. 

of it. But, then, it does nothing towards the sancti 
fying of the heart, or the improvement of the soul in 
heavenly dispositions : on the contrary, it is too often 
found to operate precisely as the spiritual gifts did at 
Corinth, to the engendering of pride and envy, of 
conceit and jealousy, of hatred and malignity, in the 
very circle where it most abounds. 

But Charity elevates the mind, and purifies it from 
all these hateful dispositions. It raises the soul to 
God, and calls forth all our energies in behalf of man. 
It even transforms us into the very image of God 
himself, whose name and nature is love. It also 
greatly tranquillizes the mind, and cuts off all occa 
sion for those painful feelings which agitate the 
bosoms of the generality, and kindle animosities be 
tween man and man. I may go further, and say, as 
the Apostle does, that, whatever we may possess of 
such attainments, they will soon vanish away, and 
leave us as little benefited as if we had never pos 
sessed them. But Charity constitutes our meetness 
for the heavenly inheritance, and is indeed the com 
mencement of heaven in the soul : and it will exist 
within us, in full activity, when all other things shall 
have ceased for ever. 

Charity, too, is more excellent than learning, for 
the benefit of the world at large. Learning, as I have 
said, confers extensive good upon mankind : but it 
is also frequently a vehicle of incalculable evil. To 
a vast extent has it been employed in the service of 
infidelity and profaneness ; insomuch, that, even in 
Christian lands, some of the most distinguished his 
torians, poets, and philosophers, have put forth all 
their energies for the subversion, rather than the 
establishment, of our holy religion. But Charity is 
never employed but for the good of mankind. Gladly 
would it drive from the world every noxious senti 
ment and feeling, and contribute, as far as possible, 
to the happiness of all. To benefit the souls of men, 
is its highest aim : and not so much as one would it 
suffer to perish, if by any means it could induce him 
to embrace the proffered salvation. We need only 



1984.] GIFTS AND GRACES COMPARED. 319 

see the difference between the learned Saul and the 
pious Paul, and we shall behold this matter in its 
true light. 

I may here add, that learning, how beneficial 
soever it may be to some, has but few objects, com 
paratively, with whom it can come in contact. The 
learned only can appreciate its worth, or make a due 
improvement of its stores. But love extends to every 
child of man ; and is capable of its fullest exercise, in 
every place, and under every circumstance that can 
occur. It is like the sun, which shines alike upon 
the evil and upon the good ; or the rain, which de 
scends alike on the just and on the unjust. 

Yet further I must add, that love is more excellent 
than learning, as contributing more to the honour of 
our God. Though learning is indeed to be traced to 
God as its true source, yet his agency in it is almost 
always overlooked ; and the honour of it is ascribed 
to its possessor, who employs it only for his own 
glory. Even when it is used in support of religion, 
still, unless under the influence of love, it aims only 
at the advancement of its possessor in wealth or 
honour. But love bears upon it the very stamp of 
heaven ; and shews to all, that it proceeds from God. 
It is " an epistle of Christ, known and read of all 
men." And in all it does, it seeks to honour God. 
It would be ashamed to arrogate any thing to itself. 
It gives to God the glory of its every motion and its 
every act : and, if only God be honoured, it regards 
not what portion is assigned to its possessor. 1 will 
only add, that learning will sit at ease, and please 
itself, without any concern for God ; whilst love will 
travel to the ends of the earth, and encounter all 
imaginable perils, if only man may be benefited, and 
God be glorified. 

Suffer me now, then, to address you in the words 
of my text ; and, in conformity with the Apostle s 
direction to the Corinthians, to say, in the first 
place 

" Covet earnestly the best gifts" It will be re 
membered, that I have stated this to be the just 



320 1 CORINTHIANS, XII. 31. [1984. 

translation of the word ; and that, instead of being a 
reproof, saying, " Ye do covet" (and covet impro 
perly) the best gifts, it is a concession. " Covet ear 
nestly the best gifts ;" for that is an ambition, which, 
if duly exercised, I cordially approve. I observed, 
that this view of the word had an important bearing 
on my subject : and that bearing I shall now point 
out. There are religious persons who undervalue 
learning ; and therefore undervalue it, because they 
want either the talent or the industry to attain it. 
But I must bear my decided testimony against all 
such persons ; and must declare, that their notions 
are erroneous, their conduct evil, their example per 
nicious. It is an error to suppose that religion dis 
countenances attainments of any kind : and they 
who are sent hither (to this university, I mean) for 
instruction, and neglect to improve their talents ac 
cording to the plan of study here prescribed, are 
highly criminal before God and man : nor can they 
conceive how great a stumbling-block they lay in the 
way of others, or what injury they do to religion, 
which is condemned for their sakes. I therefore 
would say to all, " Covet earnestly the best gifts ;" 
and not only "covet them earnestly," but pursue 
them diligently. And, if I may be permitted to ad 
dress myself more particularly to those with whom, 
as a partaker of the same benefits with them in our 
early education and our present means of prosecuting 
our studies, I am more immediately connected, I 
would say, Inasmuch as your advantages have been 
greater than perhaps those of any other persons, your 
proficiency ought to be proportionably great : and, 
inasmuch as the lines in which you have an opportu 
nity to distinguish yourselves are, through accidental 
circumstances, more contracted than those of others, 
you are doubly bound to excel in those lines, where 
the scope for competition is open to you 6 . 

Yet I must go on, with the Apostle, to say, good 



e Preached before the University, in King s College, on the Foun 
der s day, March 2.5, 1825. 



1984.] GIFTS AND GRACES COMPARED. 321 

as this way is, " I have shewn you a more excellent 
way," and would most earnestly exhort you to walk 
in it. The way of charity is indeed a more excellent 
way ; and it may well regulate you, even in the pro 
secution of your studies. You will remember that 
the Apostle says, " Covet earnestly the best gifts." 
And he tells us plainly what the best gifts are : " God 
has set some in the Church ; first, apostles ; secondly, 
prophets; thirdly, teachers; after that, miracles; 
then, gifts of healings, helps, governments, diversities 
of tongues f ." Now, here you will notice, that his 
judgment was in direct opposition to that of the 
Corinthians in general. They put the speaking with 
tongues in the first place, because that was the gift 
which excited the most admiration, and attracted the 
most applause : and they accounted the prophets, 
that is, the expounders of God s blessed word, as low 
in comparison of them. But the Apostle inverted 
that order altogether : he put the prophets and 
teachers next in order to the Apostles ; and placed 
the diversities of tongues the very lowest of all. He 
estimated these gifts by a very different standard 
from that which obtained amongst the vain ostenta 
tious Corinthians : he judged of gifts by their useful 
ness to the souls of men. And this is the judgment 
which I would recommend to you. Let not your 
time be so occupied with things curious, or enter 
taining, or calculated to excite the admiration of men, 
as to neglect, or keep upon the back-ground, those 
things which are of practical utility to the Church of 
God. Learn to estimate these things, not by the 
world s standard, but by God s : and lay out your 
time and strength most in those things which will 
most conduce to the benefit of God s Church and 
people. 

And this you will do, if you cultivate the grace of 
charity. You will act to God, and not to man. You 
will seek the edification of your own souls, in every 
thing that is amiable and praiseworthy ; and you will 
move in the sphere appointed you, so as most to 

f 1 Cor.-xii. 28. 
VOL. XVI. Y 



322 1 CORINTHIANS, XIII. 1-3. [1985. 

advance the welfare of men and the honour of your 
God. You will not consider it sufficient to attain 
gff/s, however great and splendid, when you recollect 
how empty and worthless they are without charity. 
The Apostle says, " Though I speak with the tongues 
of men and angels, and have not charity, I am be 
come as sounding brass, or a tinkling cymbal. And 
though I have the gift of prophecy, and understand 
all mysteries, and all knowledge (in which we may 
include all that is cultivated with so much assiduity 
and success in this learned university) ; and though I 
have all faith, so that I could remove mountains, 
and have not charity, I am nothing. And though 
I bestow all my goods to feed the poor, and though 
I give my body to be burned, and have not charity, 
it profiteth me nothing^" After such declarations as 
these, so strong, so authoritative, so decisive, I may 
well be excused if I urge upon you a practical 
attention to them, and entreat you, whilst pursuing, 
as you ought to do, the best attainments in learning, 
not to be unmindful of that more excellent way; but 
to " add to your knowledge GODLINESS, and to godli 
ness brotherly-kindness, and to brotherly-kindness 

CHARITY 11 ." 

8 1 Cor. xiii. 13. h 2 Pet. i. 6, 7. 



MDCCCCLXXXV. 

THE IMPORTANCE OF CHRISTIAN CHARITY. 

1 Cor. xiii. 1 3. Though I speak with the tongues of men and 
of angels, and have not charity, I am become as sounding 
brass, or a tinkling cymbal. And though I have the gift of 
prophecy, and understand all mysteries, and all knoivledge ; 
and though I have all faith, so that I could remove mountains, 
and have not charity, I am nothing. And though Ibcstoiv all 
my goods to feed the poor, and though I give my body to be 
burned, and have not charity, it profiteth me nothing. 

IN the apostolic age, the Church enjoyed some 
advantages, to which we of this day are strangers. 
The vast variety of gifts which were vouchsafed to 



1985.] THE IMPORTANCE OF CHRISTIAN CHARITY. 323 

the primitive believers, tended greatly to fix their 
attention on the truths that were delivered, and to 
confirm the faith of those who heard them. On the 
other hand, these gifts were attended with some dis 
advantages ; inasmuch as they gave rise to an unholy 
emulation in the persons who possessed them, and 
an undue partiality in those for whose benefit they 
were exercised. On the whole, we need not envy 
them their distinctions, since their gifts, how exalted 
soever they might be, were nothing in comparison of 
that which we, as well as they, are privileged to 
possess. Love is of more value than them all. Gifts 
might edify others ; but love benefits ourselves : and, 
without love, all the gifts that men ever possessed 
were of no value. This is asserted by St. Paul in 
our text. But, as his assertions are of a very extra 
ordinary kind, we shall endeavour to explain and 
vindicate them to your satisfaction. 

I. To explain- 
In order to place the passage in its true point of 
view, we shall explain, 

1. The principle itself 

[This throughout the whole chapter is called " charity." 
The generality of commentators have expressed their regret 
that the word " love" had not been substituted in the place of 
" charity," that being confessedly the true meaning of the term 
used in the original. But we do not conceive the translation 
to be open to the objection that is urged against it : for it is 
not possible for any one, who reads the chapter with attention, 
to imagine, that it relates exclusively to alms-giving: the 
most ignorant reader must see, that the principle, which is here 
called " charity," is far more extensive, and can by no means 
have so limited a sense, as these objectors would suppose them 
to affix to it. We, on the contrary, think that the translators 
intentionally preferred the term " charity," in order to mark 
distinctly that the principle here spoken of is love to man in 
its utmost latitude ; but that it is love to man only, and 
not love to God. That it must be so limited, is evident 
from the whole preceding and following context. The Corin 
thians possessed many miraculous powers, which, though given 
them only for the edification of the Church, were exerted by 
them principally for vain-glorious and selfish ends. Hence 
the Apostle tells them, that they defeated the very ends for 



1 CORINTHIANS, XIII. 13. [1985. 

which these powers had been imparted, and trampled upon 
that principle of Christian love, which was of more value 
than all the powers that either men or angels could possess. 
Besides, all the properties which in this chapter are ascribed 
to love, shew it to have man, and man alone, for its object. 
And those who interpret the word as including love to God 
also, make the import of the whole chapter obscure and unin 
telligible. We therefore approve of the term " charity," as 
giving to the passage its true, and definite, and more appro 
priate meaning. 

Yet we must bear in mind, that it is Christian charity which 
is here spoken of; namely, chanty founded on a regard to the 
authority of God who has enjoined it, and on a regard to 
Christ also, in and through whom all the human race may be 
considered as united in one great family. His example is no 
less binding upon us than the command of God : and there 
fore, though we confine the term to the love of man only, we 
understand by it such a love, as is founded altogether on 
Christian principles, and is combined with all other gracious 
affections.] 

2. The assertions respecting it 

[Such in the Apostle s judgment is the value and import 
ance of Christian charity, that, without it all that we can possess 
is of no value, and all that we can do is of no value. 

Without it, all that we can possess is of no value. It is here 
supposed that a man may be able to speak with all the wisdom 
and eloquence both of men and angels ; that he may possess a 
gift of prophecy so as to foretell future events ; that he may 
have a perfect insight into all the most hidden mysteries of our 
religion, and an ability to solve all its difficulties ; yea, that he 
may possess a faith whereby he may be able to remove moun 
tains : and yet be destitute of this principle of universal 
charity. And certain it is that all these miraculous powers 
are independent of gracious affections, and have been more or 
less exercised by men, who, like Balaam, were altogether 
destitute of the grace of God. Supposing then a man to 
possess all these powers in their highest possible degree, 
and at the same time to be destitute of the principle of true 
charity, he would, as the Apostle says, be only " as sounding 
brass, or a tinkling cymbal," the most harsh and monotonous 
of all the instruments from whence any thing like music can 
be elicited. 

Moreover, without this principle of charity, all that we can 
do is of no value. It is supposed here that a person may have 
such a fit of liberality as to give all his goods to feed the poor ; 
and such a fit of zeal as to give his body to be burned; and 
yet be destitute of this principle. And certain it is, that there 



1985.] THE IMPORTANCE OF CHRISTIAN CHARITY. 

are principles in our fallen nature capable of producing 
these effects in men who have never received one atom of 
the grace of God, or felt one spark of true charity. Many 
thousands of our fellow-subjects in India are awful examples 
of this truth; men reducing themselves to the most wretched 
state of want and misery, and women voluntarily burning 
themselves upon the funeral piles of their deceased husbands ; 
and this from no better principle than pride and vain-glory. 
Similar effects are produced also by a self-righteous principle ; 
the unhappy devotees accounting nothing too much to do or 
suffer in order to recommend themselves to their senseless 
deities. Supposing then a man to do all this, and yet to be 
devoid of charity, " it would profit him nothing" literally 
" nothing." Not one of his sins would ever be removed by it; 
nor would he be advanced one single step towards the favour 
of God : he would be as poor, and wretched, and miserable 
as before.] 

Now these, it must be confessed, are very strong 
assertions : and the idea of a man going from the 
flames of martyrdom to the flames of hell, is so shock 
ing, that we scarcely know how to admit it for one 
moment. Yet is it really true that this may be the 
case ; as is abundantly evident from the Apostle s 
assertions ; which now we will proceed, 

II. To vindicate 

Let it be remembered that the principle, which 
is here supposed to be wanting, is that of universal 
" charity." And well may it be said, that, in the 
absence of that, all other things are of no value ; for, 
where that is wanting, there can be, 

1. No love to God 

[Here St. John will prove to us an infallible instructor. 
His words are plain and decisive : " Beloved, let us love one 
another : for love is of God. He that lovetk not, knoweth not 
God : for God is love." " If a man say, I love God, and 
hateth his brother, he is a liar: for he that loveth not his 
brother whom he hath seen, how can he love God, whom he 
hath not seen 3 ?" Here he not only declares the vanity and 
falsehood of all pretensions of love to God, whilst we are 
destitute of love to man, but he appeals to us respecting it, 
as a matter that is self-evident and incontrovertible. For a 
man to pretend to obey the first table of the law, whilst he 

a 1 John iv. 7, 8, 20. 



326 1 CORINTHIANS, XIII. 13. [1985. 

tramples habitually on all the duties of the second table, is an 
absurdity too glaring for any one seriously to maintain. If we 
are destitute of love to man, we cannot possibly be possessed 
of love to God. 

Now then, we would ask, in what light must that man be 
viewed who has no love to God? Of what value are his gifts, 
how great or manifold soever they may be ? Or of what value 
are his actions, how glorious soever they may be in the eyes of 
man ? Can the man please God, when he does not love him ? 
Can the man enjoy God, when he does not love him ? Could 
he enjoy God even in heaven itself, if he did not love him ? 
No : if it be only a fellow-creature whom we do not love, we 
have no pleasure in his presence, even though he himself be 
not the only source from whence our comfort might be drawn : 
how then could we be happy in God s presence, when he 
would be the only spring from whence even one drop of plea 
sure could now ? Verily, to such a man, even heaven itself 
would be no heaven ; or rather, it would be to him as the 
precincts of hell.] 

2. No faith in Christ- 

[Love is properly the fruit of faith. Mere carnal affec 
tion, or party-spirit, may exist without any knowledge of 
Christ : but Christian charity must spring from faith in Christ, 
even from that faith, which, as the Apostle says, " worketh by 
loveV But here again the Apostle John shall be our guide. 
In immediate connexion with the fore-cited passages, he says, 
" Whosoever believeth that Jesus is the Christ, is born of 
God : and every one that loveth him that begat, loveth him 
also that is begotten of him c ." Here the argument is plain: 
every one that believes in Christ, loves God ; and every one 
that loves God, loves those also who are begotten of him: 
consequently, if we love not those who are begotten of him, 
we have no love to God, nor any faith in Christ. 

And what is the state of a man that has no faith in Christ ? 
Can there be any value in any thing which he either has or 
does? He has no interest in Christ, no pardon of sin, no title 
to heaven, no hope beyond the grave : what signify then his 
pre-eminent talents, or his specious virtues? He may benefit 
others; but he cannot benefit himself: he may even " save 
others; but he himself will be a cast-away." Yea, at this 
moment " he is in a state of condemnation, and the wrath of 
God abide th on him d ."] 

3. No real holiness of heart and life 

[The man that is destitute of charity tramples alike on 
both tables of the law. For, " the very end of the command- 

* Gal. v. 6. c 1 John v. 1. d John iii. 18, 30. 



1985.] TJ11E IMPORTANCE OF CHRISTIAN CHARITY. 327 

ment, (the very end for which the law was given, and which it 
was principally intended to effect,) is charity, out of a pure 
heart, and of a good conscience, and of faith unfeigned 6 :" and 
this end not being answered, the whole law is made void. 
Again ; St. Paul says, that " all the law is fulfilled in one 
word, even in this, Thou shalt love thy neighbour as thy 
self f :" therefore, if this one grace is so connected with every 
part of the law as to fulfil it all, the want of this one grace 
must violate it all. Once more : it is said, " Put on charity, 
which is the bond of perfectness g :" it is that by which all the 
graces that constitute perfection are bound together, just as 
the armour was by the girdle that enclosed it. This therefore 
being wanting, no grace whatever is found in its proper place : 
they are altogether scattered to the winds. 

What then, we would again ask, is the state of such a man? 
a man that defeats the one end for which the law was given ; 
that violates it in all its parts ; and leaves at the disposal of 
every gust of passion all the graces which it was intended to 
combine ? We think that nothing more is wanting to confirm 
all the strong assertions of the Apostle, or to shew that, what 
ever a man may either possess or do, without charity he is 
nothing but a tinkling cymbal ; he will be nothing to all eter 
nity, but a miserable, self-deceiving, self-ruined hypocrite.] 

From this view of Christian charity, LEARN the im 
portance, 
1 . Of understanding clearly its nature 

[Certain it is that the nature of Christian charity is but 
little known. In truth, had it not been so fully opened in the 
chapter before us, it may well be doubted whether any man 
upon the face of the earth would have fully understood it : or 
rather, it may be doubted, whether any man on the face of the 
earth does fully understand it even now. No part of it can be 
understood any farther that it is experienced in the soul : and 
the defects of men in the practice of it shew how defective 
must be their views of its extent and obligations. But, it is 
only in proportion as we understand it, that we can have any 
just standard whereby to estimate our own character, or any 
sure directory for our conduct. But God will judge us by his 
perfect law, whether we understand it or not. He does not 
reduce his demands to the measure which we choose to fix ; 
but requires us diligently to learn his will, and then to do it 
" without partiality and without hypocrisy." Our first object 
then must be to get a thorough insight into the requirements 
of his law, and then to set ourselves with all diligence to the 
performance of it.] 

e 1 Tim. i. 5. f Gal. v. 14. <s Col. iii. 14. 



328 1 CORINTHIANS, XIII. 47. [1986. 

2. Of ascertaining our state in relation to it 
[Often should we bring ourselves to the touchstone, to try 

what our state is before God. We have seen how high we 
may be in the estimation of men, whilst yet we are nothing in 
the sight of God. Perhaps there are no persons more eminent 
in their own eyes, than those who attract great attention by 
their talents, or by liberality and zeal have high credit for their 
attainments. But such persons often fearfully deceive their 
own souls h . If we would form a right judgment of our cha 
racter, let us study this chapter thoroughly, and apply to our 
hearts and consciences every one of those properties by which 
Christian charity is there distinguished. Let us further study 
the character of the Apostle Paul, and of our blessed Lord 
himself: and thus shall we know, with some considerable mea 
sure of certainty, what is God s estimate of us, and what his 
sentence will be upon us in the great and awful day.] 

3. Of cultivating the growth of it in our souls 

[There is no measure of Christian charity with which we 
are to rest satisfied : we are always to be pressing forward 
for higher and higher attainments. St. Paul commends the 
Thessalonians, because "their faith grew exceedingly, and the 
charity of every one of them towards each other abounded 1 ." 
Let us seek to merit that commendation. It is in that way 
only that we can make our profiting to appear, or give evi 
dence that we are growing from babes to young men, and 
from young men to fathers. Love is the image of God ; and 
the more we increase in it, the more we adorn our Christian 
profession, and attain " a meetness for the heavenly inheri 
tance." Let us all then " follow earnestly this best of gifts ;" 
and however much any of you may have attained, " we beseech 
you to abound more and moreV] 

h Gal. vi. 3. * 2 Thess. i. 3. k 1 Thess. iv. 9, 10. 



MDCCCCLXXXVI. 

A DESCRIPTION OF CHARITY. 

1 Cor. xiii. 4 7. Charity suffereth long, and is kind; charity 
envieth not ; charity vaunteth not itself, is not puffed up, doth 
not behave itself unseemly, seeketh not her own, is not easily 
provoked, thinketh no evil ; rejoiceth not in iniquity, but 
rejoiceth in the truth ; beareth all things, believeth all things, 
hopeth all things, endureth all things. 

OF all the subjects proposed to us in the Holy 
Scriptures, there is not one that deserves a deeper 



1986.] A DESCRIPTION OF CHARITY. 329 

attention than that before us. If only we consider 
what is said of charity in the preceding verses, and 
reflect on the indispensable necessity of it to our ac 
ceptance with God, we shall be led to inquire diligently 
into its characteristic features, and its inseparable 
properties : we shall not satisfy ourselves with any 
specious appearances, or outward acts ; but shall 
examine, whether, and how far, this divine principle 
exists in our hearts. To assist you in this inquiry, 
we shall enter minutely into the description here 
given of it ; and endeavour to hold up a mirror, in 
which every one may behold his own face. It is but 
too common, when subjects of this kind are discussed, 
to apply them to others, rather than ourselves : but, 
if we would hear with profit, we must think of our 
selves only; and implore of God the influences of his 
Spirit, that " the word may come, not in word only, 
but in demonstration of the Spirit and of power," to 
our souls. 

There are here no less than fifteen particulars by 
which the principle of charity is distinguished. But 
we apprehend, that the two first are designed to give 
a general view of the subject ; and that those which 
follow are the particulars comprehended under it. 

The suffering patiently all kinds of evil, and doing 
cheerfully all kinds of good, are the constituent parts 
of true charity: and these are expressed by those 
two words, " Charity sufFereth long, and is kind :" 
and St. Paul elsewhere sums up the whole of charity 
in these two things ; " Be not overcome of evil ; but 
overcome evil with good 3 ." 

In fact, it is by these two terms that charity is 
depicted as existing and operating in the bosom of 
God himself: " Despisest thou the riches of his 
goodtiess, and forbearance, and long-suffering, not 
knowing that the goodness of God leadeth thee to 
repentance?" Here the words "goodness and long- 
suffering " are, in the original, the very same with 
those in the beginning of our text, " Charity suffereth 

a Rom. xii. 21. 



330 1 CORINTHIANS, XIII. 47. [1986. 

long, and is kind :" from whence we may see that 
charity in us is of the same nature with charity in 
God ; or, in other words, that it is a conformity of 
heart to God, whose name and character is love*. 

It is yet further observable, that there is, in the 
original, a marked difference between the mode in 
which the general view of the subject is stated, and 
the particular parts of it are enumerated ; there being 
no copulative to connect the verbs. This distinction 
is marked also very properly in our translation ; the 
copulative " and" being put in italics, to shew that it 
is not to be found in the original. 

This view of the text removes all appearances of 
tautology, and opens an easy way for the discussion 
of it. 

Descending thus to the consideration of the dif 
ferent particulars, we notice, that there is a marked 
difference also in the statement of them, in the former 
part, as compared with the latter part ; the former 
consisting wholly of negations; and the latter, of 
affirmations : and thus presenting to our view, 

I. The evils it excludes 

These may fitly be distributed under five heads : 
1. Envy : " Charity envieth not" 

[Envy is a repining at another s prosperity, or good, 
which we ourselves desire to possess : and it is a principle 
deeply rooted in our fallen nature, insomuch that it may be 
seen to operate with great force even in children at the breast; 
so true is that testimony of the Apostle, " The spirit that 
dwelleth in us, lusteth to envy c ." But how contrary is this to 
true chanty! Can we conceive a mother to envy her own 
child any perfection it possessed, or any benefit that has been 
conferred upon it? or if there were such a mother, would she 
not, by the common consent of all men, be thought an unna 
tural monster, rather than a loving parent? Real love would 
lead her to rejoice in all the good that accrued to her child, 
though she herself were not a partaker of it : and this is the 
invariable operation of love, wherever it exists. Know then, 
that, whatever distinctions or benefits any other person may 
attain, whilst we ourselves have failed in the pursuit of them, 
we should feel only pleasure in his success ; and if we grudge 

b 1 John iv. 1G. c Jam. iv. 5. 



1986.^] A DESCRIPTION OF CHARITY. 331 

it him, and are disposed to detract from his merits, and to 
reduce him to a level with ourselves, we are actuated by the 
hateful principle of envy, and, in that instance at least, are 
destitute of the sublimer principle of love.] 

2. Pride : " Charity vaunteth not itself ; is not 
puffed up ; doth not behave itself unseemly "- 

[These three may properly be classed under the head of 
pride. The word which is translated " vaunteth not itself," is 
in the margin translated. " is not rash :" and this perhaps is 
somewhat nearer to the original ; which imports, that charity 
is not inconsiderate, insolent, and over-bearing. This is nearly 
allied with a conceit of one s own attainment, and naturally 
leads to a violation of all that respect which is due to age, and 
station, and legitimate authority. 

Yet to what an extent do these evils exist ! how headstrong, 
how self-opinionated, how presumptuous are youth in general, 
especially where they can give vent to their dispositions with 
out restraint ! But love is modest, sober, temperate : it pays 
a just deference to the sentiments of others; and willingly 
submits to the dictates of maturer age, and riper judgment. 

If then we speak and act without a due consideration of 
what others may think, or a proper regard to what others may 
feel, or in any way that does not befit our age, our rank, our 
character, we violate the duties of charity ; which teaches us to 
" esteem others better than ourselves d ," and to guard with all 
possible care against every thing that may give just offence 8 , 
or weaken the influence of our exertions for the good of others. 
In a word, real charity will lead us to " prefer others in 
honour before ourselves f ," and to take on all occasions the 
lowest place 8 .] 

3. Selfishness : " Charity seeketh not her own" 

[Throughout the whole of this description, the Apostle 
seems to have had in his eye some of those particular evils 
which abounded in the Church at Corinth. This more espe 
cially he had occasion to reprove, both in the preceding and 
subsequent context. Many of them were possessed of gifts, 
which they used chiefly for the advancement of their own 
honour, when they should have improved them solely for the 
Church s good. And this disposition fearfully predominates in 
our fallen nature; " All men seek their own, and not the 
things of Jesus Christ h ." But true charity triumphs over all 
these narrow and contracted feelings : it teaches us not to seek 
our own ease, honour, and profit, but in entire subserviency to 

d Phil. ii. 3. e 1 Cor. x. 32. Rom. xii. 10. 

8 Luke xiv. 10. h Phil. ii. 21. 



332 I CORINTHIANS, XIII. 47. [1986. 

the good of others ; and to become the servants of all for 
Christ s sake k , sacrificing our just rights 1 , abridging our un 
questionable liberty 111 , and accommodating ourselves either to 
the wishes or the prejudice of others", for the better pro 
motion of their welfare. This is charity : but whereinsoever 
self predominates, so as to turn us from this blessed path, we 
are destitute of that heavenly principle, whose direction is, 
" Let no man seek his own, but every man another s wealth .] 

4. Wrath : " Charity is not easily provoked, 
thinketh no evil"- 

[It not unfrequently happens in a family, that, in the 
estimation of him who is at the head of it, one member can 
do nothing that is good ; and another member, nothing that 
is wrong. But whence arises this ? Is it that the one is so 
perfect as never to err ; and the other so depraved, as never 
to do right ? No : the actions of the two are seen through a 
different medium; the one through the medium of prejudice, 
and the other of love. Now such a measure of partiality as 
can find no fault, is far from being desirable ; nor is it any 
part of true charity. But charity keeps us from breaking 
forth into wrath against an offending brother ; and suffers us 
not to impute evil intentions to him, to aggravate his offence. 
Where there is a continual disposition to find fault, and a 
readiness to fly out into a rage on trifling occasions, where 
there is a prorieness to put an unkind construction on every 
thing, and to judge persons with severity, there is no charity. 
Let us but observe how ready we are to find excuses for any 
one we greatly love, or even for a favourite animal that has 
committed a fault, and we shall see immediately what would 
be our conduct towards our brethren, if we had real love to 
them in our hearts. How ingenious are we in finding excuses 
for ourselves, when we have done any thing amiss! and if 
self-love operate so towards ourselves, would not the love of 
our brethren prescribe somewhat of a similar measure towards 
them? Yes assuredly: we should " be slow to wrath," as we 
find we are, comparatively at least, towards those whom we 
love ; and ready to extenuate, rather than aggravate, what we 
cannot fully approve.] 

5. Malice : " Charity rejoiceth not in iniquity, but 
rejoiceth in the truth" 

[To find pleasure in the fall or disgrace of another is the 
very essence of malice, the counterpart of Satan himself. Yet 

1 1 Cor. x. 33. k 1 Cor. ix. 19. 1 Cor. ix. 15. 

111 1 Cor. viii. 13. " Acts xvi. 3. and xxi. 26. 

1 Cor. x. 24. and Phil. ii. 4. 



1986.J A DESCRIPTION OF CHARITY. 333 

how universally prevalent is this malignant disposition ! Has 
any person, especially one whom we have regarded as a superior 
or a rival, done any thing whereby he has lowered himself in 
the estimation of mankind ? with what pleasure do we listen 
to the tale ! what gratification do we feel in circulating the 
report! and what a satisfaction do we take, even whilst we 
profess to pity him, in the fall and degradation of our brother ! 
If afterwards we find that the report was not true, or that there 
were circumstances which materially altered the real character 
of the action, do we feel the same pleasure in having our own 
judgment rectified, and in rectifying the misapprehensions of 
others ? No : there is not the same gratification to our corrupt 
nature in believing and circulating the one, as in crediting and 
spreading the other : and therefore, whilst we are ready enough 
to propagate the evil, we leave truth to find its way as it can. 
But this is not the way in which love will shew itself: charity 
finds no pleasure in that which causes pain to another, or 
dishonour to God : but it is delighted with every thing which 
may tend to the advancement of God s honour and our 
brethren s good.] 

In this copious description of charity, we see yet 
further, 

II. The habits it keeps in exercise 

1. It " beareth," or, as the word rather means, 
" covereth, all things" 

[Where love does not exist, there will be a readiness to 
spy out evil, and to spread the report of it far and wide : but 
where it reigns, there will be a disposition rather to cast a veil 
over our brother s faults, yea and over his sins too; according 
as it is written, "Charity will cover a multitude of sins p ." 
Where the revealing of what we know is necessary for the 
maintenance of public justice, there love to the community will 
supersede the obligation of which we are now speaking : but 
where no necessity exists for exposing the shame of our brother, 
we ought as far as possible to conceal it, and to cast over it the 
mantle of love. This is what a man does towards those with 
whom he stands most intimately connected by the ties of con 
sanguinity or friendship : and he will deal the same measure to 
all, in proportion as the general principle of Christian charity 
prevails in his soul.] 

2. It " believeth all things" 

[This must of course be restricted to good : for to believe 

P 1 Pet. iv. 8. 



334. 1 CORINTHIANS, XIII. 47. [1986. 

hastily all manner of evil would be directly contrary to love. In 
the things which we either see or hear, there must of necessity 
be a great deal which cannot come under our observation. 
Acts are visible ; but the motives which lead to them are hid 
from us. Results too may be visible ; but all the circumstances 
that led to them, and the precise manner in which they were 
brought about, may be very imperfectly known by us : and yet 
on these depends the innocence or criminality of the persons 
engaged in them. Now charity will not judge from outward 
appearances, or from partial information ; but will suppose and 
believe that there are many things connected with the event, 
which, if fully known, would in some measure, if not altogether, 
justify the person condemned. In our courts of law, the judge 
always considers himself as, in some degree, counsel for the 
person accused. Now this is what we should all be, in our 
daily conduct : a person accused is, as it were, brought to our 
bar for trial: and, instead of pronouncing a sentence of con 
demnation upon him instantly on the statement of his accuser, 
we should suspend our judgment till we know what he has to 
say in vindication of himself: and if we are not likely to gain 
that fuller information, we should take for granted that there 
are some circumstances, though unknown to us, that would 
give a different colour to the transaction, and constrain us to 
give a sentence in his favour.] 

3. It " hopeth all things" 

[The reports we hear may be so full and circumstantial, 
and be corroborated by such a weight of evidence, that we can 
scarcely withhold our assent to the statement. Yet, if we cannot 
altogether believe that the accused person is less guilty than he 
is represented, we should "hope" it. We should not so defini 
tively pass judgment on him, as if it were impossible for us to 
err ; or as if more perfect information might not give us a more 
favourable view of his conduct. If we are compelled to con 
demn him for an evil act, we should hope that the act was not 
formed into a habit : or, if we are constrained to lament that 
his iniquities are become a habit, still we should hope that he 
is not altogether incorrigible ; we should not despair of seeing 
a change in his favour, or give him over as altogether reprobate. 
This is the way in which a loving parent acts towards his son ; 
and it is the way in which we should act towards all the human 
race: we should believe, where we cannot see; and hope, where 
we cannot believe; and cherish desire, where we can scarcely 
entertain a hope.] 

4. It " endureth all things" 

[Much will we bear from a beloved object, many unkind- 
nesses, and many inj uries : and, especially if we have a prospect 



1986.] A DESCRIPTION OF CHARITY. 335 

of ultimately benefiting his soul, we can bear up under his ill 
treatment with much long-suffering and forbearance. This at 
least is the proper effect of love; as we see in St. Paul, who 
says, " I endure all things for the elect s sake, that they may 
obtain the salvation that is in Christ Jesus with eternal glory." 
It is not a slight provocation or two that love will overlook, 
but a long-continuance of provocations : it will forgive, not 
once, or seven times, but seventy times seven. It will continue 
to bless even the man that loads us with curses, and to accu 
mulate benefits on him who seeks only to do us evil. It so 
endures evil, as " not to be overcome by it ;" and makes such 
returns for it, as to " overcome it with good." Its great aim 
is, so to " heap coals of fire on the head of an adversary, as to 
melt him into love." In this consists the triumphs of the God 
of love ; and in this will every one who is born of God endea 
vour to resemble his heavenly Father.] 

Hence we may SEE, 

1. How different is true religion from what men 
generally apprehend ! 

[Far be it from us to undervalue gifts of any kind, espe 
cially of those which have a favourable aspect on religion : and 
still less would we speak lightly of those alternations of hope 
and fear, of joy and sorrow, which many experience in their 
religious course. But still we must say, that vital religion is 
different from them all, as a building is from the scaffold that 
is used for its erection. Religion is a conformity to the Divine 
image : religion is the law of God written in the heart : religion 
is love ; love in all its bearings, and in all its exercises. Happy 
would it be if this matter were better understood by those who 
profess religion : but, with too many, religion has its seat in 
the ear and in the tongue, rather than in the heart ; and 
operates rather in a way of conceit and talkativeness, and un 
charitable censures of those who differ from us, than in meek 
ness and modesty, benevolence and beneficence, forbearance 
and forgiveness. But let no man deceive himself: just so 
much as we have of real, active, and habitual charity, so much 
we have of true religion, and no more.] 

2. How little is there of true religion in the world ! 

[Look into the world, and see what are the dispositions 
and habits of all around us : what do we see, but pride and 
envy, wrath and malice, self-seeking and self-indulgence? The 
whole world is full of uncharitableness : nothing is to be seen 
or heard but mutual censures and bitter animosities. The real 
actings of love are as little prevalent, I had almost said, as in 
hell itself. The laws of the land, and the habits of society, 



336 1 CORINTHIANS, XIII. 912. [1987. 

keep many from those violent breaches of charity which would 
disturb the public peace : but their secret heart-burnings, to 
wards those who have injured or insulted them, shew sufficiently 
how little there is of true charity in their hearts. 

Would to God that this were not the case also in the Church 
of God ! But it is a lamentable truth, that in Christian societies 
there is much of this unkind feeling in one towards another ; 
brethren alienated from each other by some trifling differences, 
and even harder to be reconciled to each other than the un 
godly world. " O tell it not in Gath, publish it not in the 
streets of Ascalon, lest the uncircumcised triumph." But let 
professors look well to this matter: for they shall be judged, 
not by their profession, but by their practice : and, however 
eminent they may be in the estimation of men, they will receive 
their doom from God, according to the actings of this principle 
in their hearts and lives.] 

3. How thankful should we be for the rich pro 
visions of the Gospel ! 

[Who amongst us could stand, if we were to be justified 
only by our obedience to this law ? Who would venture his 
salvation upon it, even for one single day? Alas ! " in many 
things we all offend :" there is not a human being who does not 
come very short of the requirements of perfect charity. We 
need then, all of us, to wash in " the fountain opened for sin 
and for uncleanness ;" and to seek an interest in that Saviour, 
who alone fulfilled the law in all its full extent. 

Nor can we obey this law at all, any farther than we are 
assisted by divine grace. We need the influences of the Holy 
Spirit, to mortify and subdue the risings of uncharitableness 
within us. Whatever we may have attained, " the flesh still 
lusteth against the Spirit, so that we cannot do the things that 
we would." But, blessed be God! the Holy Spirit is pro 
mised unto all who desire his gracious influences, and his 
operation shall be effectual for the ends and purposes for which 
he is given. 

Whilst then we strive to be holy as God is holy, let us seek 
all our help from above, and " live by faith on the Son of God, 
who hath loved us, and given himself for us."] 

MDCCCCLXXXVII. 

THE SAINTS VIEWS IN HEAVEN. 

1 Cor. xiii. 9 12. We know in part, and ive prophecy in part. 
But when that which is perfect is come, then that which is in 
part shall be done away. When I was a child, I spake as a 
child, I understood as a child, 1 thought as a child : but when 



1987.] THE SAINTS VIEWS IN HEAVEN. 337 

/ became a man, I put away childish things. For notu tve 
see through a glass, darkly ; but then face to face : now I 
know in part ; but then shall I know even as also I am 
known. 

IN the chapter before us, the Apostle expatiates 
upon the nature of true charity ; developing it in all 
its properties, and in all its operations. And, having 
done this with a singular felicity of thought and ex 
pression, he declares the superiority of this grace 
above every thing else, whether gifts or graces ; and 
that too, not only on account of its own intrinsic 
excellence, but on account of its duration ; because, 
when all other things shall have passed away, this 
will endure through eternal ages. 

To enter fully into the Apostle s views, we must 
notice, in succession, 
I. His statement of the subject 

Whatever we possess here, we have it only "in 
part "- 

[God, in his mercy, has given us a revelation : but this 
revelation contains but a very small part of what God might 
have revealed, if it had pleased him to do so. And the know 
ledge which we have of what he has revealed, is extremely 
partial and superficial. What know we of God, and his per 
fections ? of Christ, and his offices ? of the Holy Spirit, and 
his operations 3 ? What know we of the -human heart, and its 
unsearchable depravity b ? What know we of the "riches of 
Christ ," and of all the wonders of redemption, " the length 
and breadth, and depth and height, of which surpass" all finite 
comprehension* 1 ? ] 

And even what knowledge we do possess shall in 
the eternal world " be done away "- 

[We shall have no need of the written word to teach us, 
when once we are brought into the presence of God ; nor will 
our present imperfect conceptions of it abide with us. The 
word, which at present is to us as the polar star, will then 
vanish from our sight ; and the views which we now have of it, 
like those of the early dawn, will be dispelled ; both the one 
and the other giving way, as darkness before the noon-day sun 
To what purpose would a man carry a taper in the 

a Matt. xi. 27. b Jer. xvii. 9. 

c Eph. iii. 8. A Eph. iii. 18, If). 

VOL. XVI. / 



M8 1 CORINTHIANS, XIII. 912. [1987. 

day-time? Even so the light within us, and the light without, 
will add nothing to the brightness of the objects in heaven, or 
to the clearness of our perception of them, when once we shall 
behold them in their "perfect" state.] 

But this will receive additional light from, 
II. His illustration of it 

We all know how imperfect the conceptions of a 
child are, in comparison of what he possesses when 
he is become a man 

[A child speaks without reflection, chooses 6 without judg 
ment, reasons f without solidity : but, when he becomes a man 
he exercises all his faculties in a more appropriate and becoming 
manner. He no longer utters the unmeaning and senseless 
sounds which emanated from him in his infant state, or makes 
the trifling observations that befitted him when he first began 
to speak. Nor does he set his mind on things which are of no 
value, in preference to those that are of real and important use. 
Nor, though he still may err in his reasonings, does he any 
longer found his conclusions on premises which have no apparent 
connexion with them. His intellectual powers being expanded 
by use and exercise, he dismisses, as unworthy of him, the 
puerilities which he once affected.] 

Still more imperfect are our present views of 
eternal things, in comparison of what they will be in 
a future state 

[Now " we see them all as in a mirror, darkly :" they 
appear to us as a riddle or enigma, which we cannot without 
great difficulty comprehend 8 . The incarnation of God s only 
dear Son, his substitution in the place of sinful man, the atone 
ment offered by him for sin, his intercession for us at the right 
hand of God, his appointment to be the Head of vital influence 
to his Church and people, our union with him by faith what 
know we of these, and ten thousand other mysteries of our 
holy religion ? the darkest riddle that ever was propounded is 
more level with our apprehension than these mysterious truths. 
And what know we of the felicity of heaven ? What concep 
tion can we form of the soul s exercises in its disembodied 
state ; or of the glory of the Godhead, as shining forth to the 
view of the glorified saints and angels ? Even the resurrection 
of the body, what know we about it ? or w r hat notion have we 
of a spiritual body? We must all confess, that our present 
views are so indistinct, as scarcely to deserve the name of 

f<pp6i>ow, sapiebam. Compare Rom. viii. 5. the Greek. 
f t Arr/to/.<r/r. K See the Greek. 



1987.] TIIE SAINTS VIEWS IN HEAVEN. 339 

knowledge. But when we shall behold God " face to face," 
and " see the Lord Jesus Christ as he is," then will our faculties 
be wonderfully enlarged, and our perceptions be infinitely more 
clear. O what views shall we then have of our own sinfulness, 
and of the Redeemer s love ! What an apprehension shall we 
then have of the perfections of our God, as united and har 
monizing in the great work of redemption ! Our knowledge will 
then arise, not, as now, from a variety of ideas communicated 
in succession to the mind, but from one intuitive perception : 
we shall see God, and the things of God, in some measure as 
God himself sees us : he sees the whole of us, even the inmost 
recesses of our souls, all at once, with equal clearness in every 
part : and somewhat of the same kind will be our knowledge 
of him, though, of course, in an infinitely lower degree: for 
" then shall we know even as also we are known."] 

SEE, then, 

1. In what light we should regard death 

[To an ungodly man, indeed, death will be terrible, beyond 
all conception ; because it will introduce him to a perfect know 
ledge of all those terrors, which, in this world, he would not 
believe. But to the true Christian, death is the door of entrance 
into glory. It is the friendly messenger sent to us by God, in 
answer to that prayer of our blessed Saviour ; " Father, I will 
that they whom thou hast given me may be with me where I 
am, that they may behold my glory which thou hast given me h ." 
Who, then, would deprecate it ? Who should not account it 
gain, and number it amongst his treasures ? Who should not 
desire to depart, that he may be with Christ k ?" Methinks it 
is a shame to Christians to be wedded to life, except for the 
purpose of honouring God, and advancing in a meetness for 
the heavenly inheritance ] 

2. In what light we should regard this present 
life 

[This is a state of childhood ; and, as children are educated 
for the purpose of acting their part as men upon earth, so should 
we be preparing daily to act our part in heaven. We should 
now be searching into all those truths which will there be more 
fully revealed to us, and be obtaining those dispositions which 

will qualify us for the enjoyment of them And here 

let me say, that the great and learned will do well to remember 
what they are ; and the poor and unlearned will do well to 
look forward to what they will be. Our felicity above will be 
proportioned, not to our intellectual, but moral, attainments : 
and as, even in this world, " God often reveals to babes and 

h John xvii. 24. 1 Cor. iii. 22. k Phil. i. 21. 23. 

7. 



3 10 1 CORINTHIANS, XIII. 13. [1988. 

sucklings what he has hid from the wise and prudent," so 
much more, in the eternal world, will he most largely impart 
both knowledge and happiness to those who, in the present 
state, evince most fully the teachableness and humility of little 
children 1 . 

To all then I say, If ye will be men indeed, " put away 
childish things." Put away your foolish communications, your 
corrupt affections, and your vain reasonings. Form your judg 
ment, and exercise your inclinations, in accordance with the 
word of God. Begin to view things, here, as you will view 
them hereafter. Be no longer children, but men. If you 
look at the world around you, what are they but children of a 
larger growth ? The dispositions and habits of those most 
advanced in life are, for the most part, not at all different 
from what they were in the earlier stages of their existence : 
earthly vanities still retain their ascendant over their minds ; 
and the realities of the eternal world have as little influence 
over them as ever. Let it not be so, my brethren ; but now 
begin to obtain those views, to cherish those desires, and to 
follow those pursuits, which a more enlightened judgment will 
dictate, and which will approve themselves as wise in the 
eternal world.] 

1 Matt, xviii. 1, 4. 



MDCCCCLXXXVIII. 

FAITH, HOPE, AND CHARITY, COMPARED. 

1 Cor. xiii. 13. And now abideth faith, hope, charity, these 
three; but the greatest of these is charity. 

THE scope of the whole chapter is, to shew the 
superiority of Christian love or charity to all the 
gifts that were so erroneously estimated, and so 
ostentatiously displayed, in the Church of Corinth. 
In the course of his argument, the Apostle enume 
rates the principal offices of charity, and marks with 
singular accuracy and minuteness its proper qualities. 
The last of the properties which he mentions is, that 
it " never faileth ;" whilst all miraculous powers, of 
whatever kind they be, are but for the short period 
of this present life. They, he observes, will soon 
vanish ; but this, instead of disappearing, will endure 
in uninterrupted exercise, and be continued in un- 



1988. J FAITH, HOPE, AND CHARITY, COMPARED. 341 

deviating perfection for evermore. Thus incidentally 
he is led to speak of the whole experience of Chris 
tians in relation to the objects of their faith and 
hope : they view them all but indistinctly, and know 
them very imperfectly ; having little better concep 
tion of them than of a riddle, or enigma % in which 
some leading particulars only are set forth ; and the 
rest is left, as it were, as matter of conjecture. In 
short, Christians, not excepting the Apostle himself, 
are but children, in relation to the deep things of 
God ; and, when they shall be exalted to heaven, 
they will discard all their puerile notions respecting 
them, just as they now do the weaknesses of child 
hood on their arrival at man s estate b . The Apostle 
having thus, unintentionally as it were, been drawn 
from the consideration of miraculous gifts to the 
mention of Christian graces, proceeds to assert the 
superiority of love among the sister graces of faith 
and hope, as he had before shewn its superiority to 
all the miraculous powers that ever were possessed : 
" There now remain " (for constant use and exercise) 
" faith, hope, and charity, these three ; but the 
greatest of these is charity." 

To confirm this declaration, we will shew, 
I. The distinguishing excellencies of faith and hope 

These, with love, form the cardinal graces of a 
Christian : and they are indispensable to his happi 
ness, both in this world and in the world to come. 
That we may know how to appreciate their value, 
we will distinctly notice the excellencies, 

1. Of faith- 

[This, when infused into the soul by the Spirit of God, 
and called forth into exercise according to the will of God, is 
a principle truly wonderful. It beholds things that are in 
visible ; and presents to the eye of the mind all the perfections 
and purposes of God himself. It is conversant with all that 
God has ever revealed ; and especially with that stupendous 
mystery, the redemption of the world by God s only dear Son, 
and the restoration of men to the Divine image by the influence 

3 See the original, and the marginal translation of ver. 12. 
*> ver. 11. 



3k> 1 CORINTHIANS, XIII. 13. [1988. 

and operation of the Holy Ghost. It goes farther still ; and 
apprehends all that God has ever promised, and appropriates 
to itself all the blessings of his everlasting covenant. It seizes 
by a holy violence all that God is, and all that God has, even 
all his glory; and invests the soul with all of it, as its present 
arid everlasting portion. It brings Christ himself down into 
the soul d ; fills it with his love, and enriches it with all his 
fulness 6 . As for difficulties they all vanish, and are dispelled 
by the power of faith. There is a kind of omnipotence in this 
grace. No enemy can withstand it : " All things are possible 
to him that believeth." The more dark our way is, the more 
scope there is for the exercise of this grace, and the more it 
triumphs. In this point of view, it, far beyond any other 
grace, reflects honour on God : it fixes on the Divine perfec 
tions, and calls every one of them to its aid : it presses even 
justice itself into its service ; and never will let go its claims upon 
God s mercy and truth : it finds quite sufficient encouragement 
in a single promise. See it in Abraham : he assured himself, 
that though Isaac should be slain and reduced to ashes, he 
should be raised again from the dead, and the promises should 
be fulfilled in him. And thus does faith operate in the hearts 
of all ; and, in proportion as it operates, secures to us a victory 
over all the enemies of our salvation.] 

2. Of hope- 

[This is a less comprehensive grace than faith : for faith 
has respect to every thing that is revealed, whether past, pre 
sent, or future ; and to things evil, as well as good : whereas 
hope respects futurity only, and only that which is either really, 
or in its own conception, good. It is also a less honourable 
grace than faith : for its existence is derived from faith, and 
altogether dependent on it; and it has respect only to our 
own personal happiness, whilst faith rises above self, and seeks 
to advance the glory of God. 

Still however it is a grace of vast importance ; and the 
entire absence of it is the most striking character of hell, where 
all are immersed in darkness and despair. This is the grace 
which encourages and supports the soul in all its conflicts with 
sin and Satan. In the panoply of God it holds a most con 
spicuous place : it is the helmet that protects the head, and 
the breast-plate that defends the heart : so that, where hope is 
kept in exercise, Satan cannot inflict any deadly wound. 
True, he may raise storms and tempests around the soul, and 
menace it with instant destruction: but hope casts "its anchor 
within the vail ;" and, deriving thence " a sure and steadfast" 
support, defies the utmost efforts of our great adversary f . 

c Matt. xi. 1L>. <i Eph. iii. 17. c Eph. iii. 18, 19. f Heb. vi. 19. 



1988.] FAITH, HOPE, AND CHARITY, COMPARED. 343 

How often would the strongest believer have failed, if he had 
not received succour from this grace ! "I should have fainted," 
says David, " unless I had believed to see the goodness of the 
Lord in the land of the living"." It was no less by this grace, 
than by faith itself, that the saints of old were enabled to 
endure the great fight of afflictions which they were called to 
sustain 11 . On this account hope is said to save us, no less 
than faith : for though faith brings us into the way of salva 
tion, it is hope that enables us to endure unto the end k .] 

After such a view of faith and hope, it will almost 
be thought, that no higher commendation can be 
bestowed on any other grace : but there is abundant 
scope yet left for shewing, 

II. The superior excellence of charity 

Of the three graces, the Apostle expressly asserts, 
that " the greatest is charity." And its superiority 
will be found, 

1. In its nature 

[Faith and hope, how excellent soever they be, derive 
all their value from the objects on which they terminate. If 
they had respect only to human testimony, and temporal 
objects, they would be of little worth : it is their connexion 
with God and with eternity, that so elevates them in the scale 
of Christian graces. But charity has an essential goodness in 
itself, irrespective of any objects toward whom it may be 
exercised. If we could suppose that the whole human race 
both in heaven and earth were swept away, so that we could 
never find a being towards whom the grace of charity could 
be exercised, still would the disposition itself be good. As 
God himself would have been good, even though no creature 
had ever existed towards whom his goodness should be dis 
played ; so would the grace of charity be good, though there 
never should be found any scope for its exercise. It is the 
image of God upon the soul. God himself has no higher cha 
racter than love : and, if in this character we resemble him, we 
have the highest excellence of which our natui e is capable. 

Only let us consider what the existence of charity in the 
soul supposes. It supposes the subjugation of all the evils that 
are opposed to love ; as pride, envy, hatred, wrath, selfishness; 
and the presence of all the virtues which were in Christ Jesus. 
They were all comprehended in this single word, love ; and 

Ps. xxvii. 13. h Heb. xi. 26, 35. 

1 Rom. viii. 24, 25. k 1 Cor. xv. 58. Gal. vi. 9. 



311 1 CORINTHIANS, Xlll. 13. [1988. 

consequently, the existence of this grace in the soul most assi 
milates us to Christ, " in whom was no sin, and in whom 
dwelt all the fulness of the Godhead bodily." 

Nor should it be overlooked, that the production of love in 
the soul was the end for which all God s other mercies were 
vouchsafed : for that even faith and hope were given ; nor have 
they any value, any farther than they are conducive to this 
end : and consequently love, for which alone they are given, 
must be greater than they ; just as health, for which alone 
medicine is given, is better than medicine, which is valuable 
only as it is subservient to the preservation, or re-establish 
ment, of health. The end must of necessity be greater than 
the means.] 

2. In its duration 

[Faith and hope must soon cease ; the one terminating in 
sight, and the other being consummated in fruition. But not 
so the grace of love : that will endure to all eternity; the exer 
cise of it being the one employment and blessedness of heaven. 
The other graces which have been instrumental to the forma 
tion of this, will be no longer wanted, when this is perfected in 
the soul : they will therefore be dismissed, as having no longer 
any scope for exercise. 

But when the scaffolding is removed, the building will 
appear in all its glory, the most wonderful monument of the 
power and grace of Christ. Then indeed will Christ " be glo 
rified in his saints, and admired in all them that believe ;" for 
every one of them will then " be fully like him, when they 
shall see him as he is." 

Thus, how excellent soever the graces of faith and hope 
may be, that of charity far excels them both : for those will 
find no place in heaven ; but this will remain an everlasting 
source of blessedness to man, and an eternal theme of honour 
to our God.] 

Seeing, however, that during this present life " these 
three remain" and are to be cultivated with in 
cessant care, we will close the subject with some 
DIRECTIONS for the exercise of them : 

1. Keep them ever united in your hearts 

[No one of them can be dispensed with : if one be want 
ing, we must perish. We must indeed keep each of them in 
its place, and assign to each its proper office. We must not 
think that faith can save us, if it do not (: work by love ;" or 
that hope can benefit us, if it do not " purify us as Christ is 
pure;" or that love can supersede the necessity of faith in the 
work of our justification before God. We can be justified by 



1989.] CHRIST A DYING AND A RISEN SAVIOUR. 345 

faith only : but by love we must prove the truth of our faith. 
We must not imagine, that, because love is greater than faith, 
we are therefore to be saved by love. The eye is more excel 
lent than the ear ; but it cannot on that account perform the 
office of the ear, nor supersede the necessity of hearing, in 
order to the perfection of our present state : faith, hope, and 
love, have all their distinct offices, and must all be exercised 
for their respective ends ; faith, to justify our souls ; hope, to 
keep us steadfast in our spiritual course ; and love, to form 
our meetness for the heavenly inheritance. Let all then be 
sought, and all be exercised, that God may be glorified in all.] 

2. Let them all be held fast, whatever trials you 
may have to encounter in the exercise of them 

[No one of them can be maintained without much diffi 
culty. Your great adversary will assault them all in their turn. 
In Adam he succeeded to destroy them all : and he would 
succeed to root them out of our hearts also, if the Lord Jesus 
did not secure, by his continual intercession, the establishment 
of them in our souls 1 . Not that they can be maintained with 
out strenuous and unintermitted exertions on our part. We 
must " watch and pray that we enter not into temptation:" 
and when temptation comes, we must " not stagger at the 
promises through unbelief, but be strong in faith, giving glory 
to God." We must also " hold fast the rejoicing of our hope 
firm unto the end m ." Under the influence of love too, we 
must " let patience have its perfect work, that we may be 
perfect and entire, lacking nothing." Thus shall we " grow 
up into Christ as our living Head ;" thus shall we attain " the 
full measure of the stature " which he has ordained for us ; 
and thus shall we be fitted for those regions of love, where we 
shall completely resemble Christ, and participate, with all the 
myriads of his redeemed, the glory and felicity of the God of 
love.] 

1 Luke xxii. 31, 32. m Heb. iii. 6. 



MDCCCCLXXXIX. 

CHRIST A DYING AND A RISEN SAVIOUR. 

1 Cor. xv. 1 , 2. Moreover, brethren, I declare unto you the 
Gospel which I preached unto you, which also ye have 
received, and wherein ye stand ; by tuhich also ye are saved, 
if ye keep in memory what I preached unto you, unless ye 
have believed in vain. 

SCARCELY had the good seed of the Gospel 
been sown in the world, before Satan, by his agents, 



34-6 1 CORINTHIANS, XV. 1, 2. [1989. 

scattered tares, which in the earlier stages of their 
growth could not easily be distinguished from them, 
and from which the field will never be wholly freed 
until the harvest. The resurrection itself, that most 
fundamental doctrine of Christianity, on which every 
other doctrine rests, was denied by many. A Sad- 
ducean spirit of infidelity was imported into the 
Church from among the Jewish converts, as a vain 
philosophy was from among the Gentiles ; and both 
concurred to bring into doubt the resurrection from 
the dead ; the one denying that it ever could take 
place, and the other asserting that it was only a 
mystical change which had taken place already : and 
between them both " the faith of many was over 
thrown." St. Paul therefore, in the close of this 
epistle, set himself to counteract these errors, and to 
establish, for the benefit of the Church in all future 
ages, the truth which he had invariably maintained. 
He first shews that Christ had risen ; and from thence 
he proceeds to prove that we also shall rise in like 
manner. But it is with the former position alone that 
we are concerned at present, that alone being referred 
to in the words before us ; from which we shall be 
led to shew you, 

1. What was the Gospel which Paul preached 

This is told us more fully in the words following 
our text. 

The Apostle preached, that Christ had both died 
and risen according to the Scriptures 

[The Scriptures of the Old Testament had invariably 
asserted that Christ should suffer, and that he should rise again 
on the third day. Both these things were in some degree 
intimated in the first promise, that " the seed of the woman 
should bruise the serpent s head ;" but they were more plainly 
revealed in the institutions of the Mosaic law, especially in the 
ordinance of the two birds ; the one of which was killed, and the 
other, when dipped in the blood of the one that had been 
killed, being suffered to fly away 3 : as also in the appointment 
of the scape-goat, which carried into the wilderness all the sins 
which had been previously expiated by the blood of another 

a Lev. xiv. 4953. 



1989.] CHRIST A DYING AND A RISEN SAVIOUR. 347 

goat that had been slain b . Both the one and the other had 
also been subjects of prophecy ; his death being foretold in all 

its minutest circumstances and his resurrection being 

fixed to a precise time after it, even the third day, before any 
change towards corruption should have taken place upon his 
body c . 

What the Scriptures had thus plainly foretold, was in due 
time accomplished. The death of Christ was known to the 
whole Jewish nation, thousands of whom were spectators of 
it : nor was his resurrection less clearly ascertained ; as even 
the falsehood invented to conceal it fully attests. The variety 
of occasions on which our Lord appeared to his Disciples after 
his resurrection, once to above five hundred brethren at once, 
left no possibility of doubt respecting it d : and to testify of 
this was the great work committed, in the first instance to the 
the twelve Apostles, and afterwards to the Apostle Paul, to 
whom Jesus appeared in a vision, on purpose that he might be, 
in that respect, on a par with all the other Apostles.] 

This he calls the Gospel 

[This, in truth, is the Gospel: and it comprehends all 
that is necessary for us to know. That " Christ died for our 
sins, and rose again for our justification," is the sum and sub 
stance of that mystery, which God from all eternity devised 
for the redemption of fallen man, and which is unfolded to us 
in the writings of the New Testament. We may expatiate 
upon the various parts of this mystery, so as to exhibit them 
more clearly and fully to your view ; but we can never add to 
it : to attempt to add any thing to it, were to destroy it utterly. 
There is no redemption but through the death of Christ ; no 
salvation, but through his renovated life 6 ] 

St. Paul having stated what the Gospel is, proceeds 
to shew 

II. In what manner it should be regarded by us 

The Corinthians " had received it into their hearts," 
and were at that time " standing in it ;" and this 
shews us what we also must do 

1. We must " receive it" into our hearts by faith 

[We must " receive it " as true. There must be no 
doubt in our minds respecting it. We must have no more 
doubt of Christ expiating our guilt by his death, or of his 
rising to carry on in heaven the work he began on earth, than 

b Lev. xvi. 810. c Jonah i. 17. Ps. xvi. 9, 10. 

d ver. f> 8. e Rom. v. 10. 



348 1 CORINTHIANS, XV. 1, 2. [1989. 

of our own existence. We must be thoroughly established in 
these great and fundamental truths. To question either the 
one or the other of them in any degree, were little better than 
to renounce Christianity altogether. 

We must receive it also as suitable, yea, as exactly suited to 
our necessities. We must feel that we need precisely such an 
atonement as he offered for us ; and that we also need a living 
Saviour, who shall make continual intercession for us with the 
Father, and communicate to us, out of his own inexhaustible 
fulness, all those supplies of grace and strength as our necessi 
ties require. It is this view of the correspondence between 
the offices of Christ and our necessities, and a consequent 
affiance in him for the supply of our wants, that constitutes 
the very essence of saving faith. 

We must receive it also as sufficient for us. This great 
mystery of godliness is absolutely perfect. Nothing can be 
added to it. And of this we should be fully convinced. We 
should see that there is in his death a sufficient " propitiation 
for the sins of the whole world :" and that there is in him such 
a fulness of all spiritual gifts, that " he is able to save to the 
uttermost all who come unto God by him." 

In this way is his Gospel to be received, and thus it is that 
" with the heart man believeth unto righteousness."] 

2. We must "stand fast in it" even to the end 

[Nothing must be suffered to turn us away from this 
faith. We must brave all persecutions, and rather lay down 
our life than deny the Saviour in any manner. " It is he only 
who will lose his life for Christ s sake, that shall find it unto 
life eternal." Nor must we yield to the influence of tempta 
tions of any kind, so as to be drawn aside by them. " The lust 
of the flesh, the lust of the eye, and the pride of life," if en 
joyed in ever so great a degree, will but ill repay us for the 
loss which we shall sustain by suffering them to choke the 
good seed of Gospel truth : for " if any man draw back, my 
soul," says God, " shall have no pleasure in him." Neither 
must Satan, that subtle adversary, prevail against us by his 
devices. In ten thousand ways will he endeavour to " turn us 
from the simplicity that is in Christ:" but with " the sword of 
the Spirit, and the shield of faith " we must resist him till we 
are crowned with victory, and see him " bruised under our 
feet." We shall then, and then only, " be partakers of Christ, 
if we hold fast the beginning of our confidence firm unto the 

1 f )>T 

end . ] 

111 the Corinthians themselves we see, 

f Ileb. iii. 14. 



1989.] CHRIST A DYING AND A RISEN SAVIOUR. 319 

III. The benefits that will accrue to those who duly 

receive it 

St. Paul says of them, that " they were saved by 
it :" and this benefit we confidently assure to all who 
embrace the Gospel with their whole hearts. 

1. They shall be brought into a state of accept 
ance with God 

[When our Lord gave his Disciples their commission to 
preach his Gospel, he expressly authorized them to declare, 
that " all who believed it should be saved." And in all the 
book of God there is not to be found so much as one single 
word against a penitent believer. " All who believe," says St. 
Paul, " are justified from all things :" even sins of a crimson 
dye are so washed as to be made " white as snow."] 

2. They shall have the earnest and foretaste of the 
heavenly glory 

[There is no limit to the blessings promised to the true 
believer. The Spirit of God shall be poured out upon him, to 
reveal all the Father s love, and all the glory of Christ, to the 
soul. " He will glorify Christ, and take of the things that are 
his, and shew them unto us." He will be in us "a Spirit of 
adoption, enabling us to cry, Abba, Father:" He "will witness 
to our spirits that we are the children of God :" He will give 
us " an earnest of our eternal inheritance," and " seal us unto 
the day of complete redemption."] 

3. They shall be brought in safety to the full pos 
session of their everlasting inheritance 

[It is here supposed that they " stand fast in the faith ; 
for if they " make shipwreck of the faith," they cannot hope 
for the blessings which are promised to those only who " endure 
unto the end." Hence is that caution given in our text ; " Ye 
are saved, if ye keep in memory (and hold fast to the end) 
what I have preached unto you, unless ye have believed in 
vain." If our faith be only a dead faith, it will be in vain : for 
in this sense even " the devils believe and tremble." But, if 
our faith be living and lively, we need not fear. That never 
shall be exercised in vain. That shall overcome every thing 
that is opposed to it, and shall remove all the mountains that 
oppose our spiritual progress. Only live truly by faith on the 
Son of God as having loved you and given himself for you, 
and God pledges himself that " none shall ever pluck you out 
of his hands," and that " you shall never perish, but shall 
have everlasting life." By the exercise of this " faith you 
shall be kept by the power of God to a full and everlasting 



3oO 1 CORINTHIANS, XV. 1,2. [1989. 

salvation ;" for the Gospel still is, no less than in the Apostolic 
age, " the power of God unto salvation to every one that 
believeth."] 

We would IMPROVE this subject, 

1. In a way of inquiry 

[Have you received this Gospel as you ought ? We ask 
not whether you have a mere notional and speculative belief of 
it ; for that is common to all who bear the Christian name : 
but have you such a faith in Christ as enables you to rejoice 
in all that he has done, and is yet doing, for you ? Do you 
glory in him, and renounce every other ground of hope, and 
" cleave to him with full purpose of heart?" Do not deceive 
yourselves in relation to these things ; for no faith is saving 
but that which brings you daily to the foot of his cross, and 
causes you to receive daily out of his fulness all the blessings 
which you stand in need of.] 

2. In a way of caution 

[Those who are fettered by human systems pass over 
such cautions as are given in our text : but we dare not act 
thus. We are persuaded that cautions against apostasy are as 
necessary in their place as promises of perseverance. Attend 
then to the caution about " holding fast " what has been 
preached to you. Innumerable are the cautions given us in 
the Scriptures upon this head : and it is by a salutary fear of 
apostasy that God will keep us g . " Beware then lest, being 
led away with the error of the wicked, ye fall from your own 
steadfastness 1 ." Know where your strength is, even in your 
risen and exalted Saviour ; and live altogether by faith in 
him, " holding fast your confidence, and the rejoicing of your 
hope firm unto the end 1 ."] 

3. In a way of encouragement 

[Cleave thus unto the Lord Jesus Christ, and " ye shall 
be saved." However numerous or powerful your enemies 
may be, they shall not prevail against you : for " greater is he 
that is in you, than he that is in the world." If indeed 
Christ be not able to keep you, then you may well give way 
to fears : but, if his death be a sufficient atonement for the 
sins of the whole world, and all power in heaven and in earth 
be committed to him for the use of his Church and people, 
then you may dismiss all fear : for, though only a worm in 
yourselves, you shall " thresh the mountains." Be strong then, 
ye fearful and faint-hearted : for " he will not break the 
bruised reed, nor quench the smoking flax, but will bring 

e 1 Cor. ix. 27. h 2 Pet. iii. 17. Heb. iii. 6. 



1990.] AL L OF GRACE. 351 

forth judgment unto victory." He has said that " of those 
who have been given him he will lose none ;" and he is faithful 
who hath promised. " Fear not ; only believe : and according 
to your faith it shall be unto you."] 



MDCCCCXC. 

ALL OF GRACE. 

1 Cor. xv. 10. By the grace of God I am ivhat I am. 

EVERY one, however exalted, may find points of 
comparison in which he is inferior to others; and, 
instead of envying the superiority of others in those 
respects, it becomes him contentedly to acquiesce in 
the Divine appointments, and thankfully to adore 
God for whatever blessings he enjoys. 

St. Paul, in descanting upon the resurrection of 
our Lord, has occasion to mention the different mani 
festations of himself which Christ had vouchsafed to 
his Apostles after he had risen from the dead. And 
in these respects, as well as in the advantages which 
the other Apostles had enjoyed from the instructions 
and example of their Divine Master, during the whole 
period of his ministry on earth, he acknowledged 
his inferiority to them : for though at a subsequent 
period Christ had honoured him also with an imme 
diate sight of his person, he considered himself as 
far less honoured by this than the other Apostles had 
been ; and, having been himself a persecutor, whilst 
they were the faithful servants of their Lord, he 
regarded himself as no better than an abortion in 
comparison of the children. But still he was not 
without many grounds of thankfulness, which he was 
most ready to acknowledge : " I am not worthy to 
be called an Apostle," says he ; " but by the grace of 
God I am what I am." 

This declaration of his we propose to consider in a 
two-fold point of view : 

I. As a speculative truth 

1. This assertion was true in the Apostle s case 



. 352 1 CORINTHIANS, XV. 10. [1990- 

[View him in his first Conversion, and there can be no 
doubt but that the mercy vouchsafed to him was all of grace. 
He was a bitter persecutor of the Church of Christ. He was 
a volunteer in this bloody service : and, of his own accord, 
sought from the Jewish Sanhedrim a commission to search 
out, even in a foreign country, all who professed the Christian 
faith, and to bring them indiscriminately, whether men or 
women, bound to Jerusalem. In this very employment he 
was actually engaged, and was come near to the very city 
where he hoped to seize the victims of his cruel bigotry, when 
the Lord Jesus Christ arrested him in his mad career, and 
by his special grace converted him to the faith which he was 
labouring to destroy a . It is further observable, that he alone 
of all the party heard distinctly the voice that spake to him, 
though they beheld the light which shined with preternatui al 
splendour round about them b : and he alone of all the party, as 
far as we know, was converted unto God. What was there in 
his spirit and conduct that merited such a merciful distinction ? 
Or to what can we refer this mercy but to the free and sove 
reign grace of God ? Here we are compelled to acknowledge 
an election altogether of grace: and in this interpretation of 
the event we are fully justified by the assertion of St. Paul, 
who traces it to a determination of the Deity long previous 
to the period when it took place, even to a fore-ordained 
" separation of him from his mother s womb ." 

Through the whole of his subsequent life the mercies vouch 
safed to him must be traced to the same source. All his 
eminent attainments, and all his super-abundant labours, were 
fruits of the same electing love, and the same effectual grace. 
This he confessed to the latest hour of his life : he declared, 
that " in him, that is, in his flesh, dwelt no good thing d ;" and 
that his sufficiency even for so much as a good thought was 
altogether of God alone 6 . And in reference to this truth he 
displayed in the passage before us a peculiar jealousy : for 
being, in vindication of himself, constrained to say, that he 
had laboured more abundantly than any other of the Apostles, 
he adds with holy jealousy for the honour of his God, " yet 
not I ;" " yet, not 1, but the grace of God that was with me f ." 

Thus, to say the least, respecting the Apostle Paul the 
assertion in our text was true, " By the grace of God he was 
what he was." But,] 

2. It is true with respect to us also 

[What is the state of every man previous to his conver-. 
sion? Are we not all "dead in trespasses and sins?" Have 

1 Acts xxii. 4 8. b Acts ix. 7. with xxii. 9. c Gal. i. 15. 
d Horn. vii. 18. * 2 Cor. iii. 5. f ver. 10. 



1990.] ALL OF GRACE. 353 

we not a carnal mind that is enmity against God?" Do we 
not " walk according to the course of this world, fulfilling the 
desires of the flesh and of the mind?" and are we not all 
" children of wrath, even as others?" What then is there in 
us that can operate as a motive with God to bestow his grace 
upon us rather than upon others ? It is clear enough, that the 
same word which operates effectually on some to the conver 
sion of their souls, produces on others no other effect than 
that of exciting greater hostility against the Gospel g . To 
what can this be ascribed but to the sovereign grace of God, 
whose gifts are his own, and who divideth to every man 
severally as he will ? It is also plain, that many under less 
advantageous circumstances are turned from the power of 
Satan unto God, whilst others, with far greater advantages, 
are left still in bondage to sin and Satan : And what other 
account can be given of this, than that which our Lord him 
self supplies, " Even so, Father, for so it seemeth good in 
thy sight h ?" 

During the whole remainder of our lives it is the same 
grace which operates even to the end. Demas apostatizes ; 
and Luke perseveres 1 : Peter repents; and Judas commits 
suicide : Blessed Saviour, who would not prove chaff, if thou 
didst leave him to be sifted by his great adversary ? and whose 
faith would not fail, if thou didst not intercede for him in the 
hour of trial k ? If any one of us be kept unto salvation, it is 
by thy power and grace alone 1 : thou, who hast been "the 
Author of our faith, must also be the Finisher" 1 :" and, when 
the head-stone of thy spiritual temple shall be brought forth, 
we must cry, " Grace, grace unto it n ." 

Thus in our own case, as well as in the Apostle s, the glory 
of all that is good must be given to God alone ; who " hath 
loved us with an everlasting love, and therefore with loving- 
kindness hath he drawn us ."] 

But from the speculative view of the Apostle s 
assertion, let us proceed to notice it, 

II. As a practical acknowledgment 

Speculation is of no further value than as it leads 
to practical results. But the forementioned truth is 
discarded by many under the idea of its being replete 
with injury to the souls of men. In its source, it is 
supposed to spring from pride ; and in its tendency 

Acts xviii. 6 8. h Matt. xi. 25, 20. 

1 Compare Col. iv. 14. with 2 Tim. iv. 10, 11. 

k Luke xxii. 31, 32. 1 Pet. i. 5. m Heb. xii. 2. 

n Zech. iv. 7. Jer. xxxi. 3. 

VOL. XVI. A A 



854 1 CORINTHIANS, XV. 10. [1990. 

to lead to a total disregard of all moral virtue. Let 
us then inquire into, 

1. Its source 

[Does it indeed proceed from pride ? Those who cannot 
endure the thought of God s sovereignty, will affirm confi 
dently that it does : and in reference to all who maintain the 
doctrine of election, they will exclaim, " These men fancy 
themselves the special favourites of heaven." But let me 
ask, Who are the proud? they who acknowledge themselves 
to be only as parts of one vast mass of clay, of which the 
potter, agreeably to his own sovereign will, and for the praise 
of the glory of his own grace, has taken a part, to form of it 
a vessel of honour for his own use p ; or those who assert that 
they were selected because they were of a finer quality than 
the mass that was left behind ? Who are the proud ? they 
who say with the Apostle, " By the grace of God I am what 
I am;" or those who say, " By my own strength, and on ac 
count of my own superior goodness, I am what I am?" Who, 
I say, are the proud? they who accept heaven solely as the 
free gift of God in Christ Jesus ; or they who expect to pur 
chase it at a price which they themselves shall pay? The belief 
of the doctrines of predestination and election is not founded 
in pride, but in humility, and in a deep conviction that we 
are nothing, and have nothing, and can do nothing, but what 
of itself deserves God s wrath and indignation. It is the 
denial of these doctrines that proceeds from pride ; because it 
argues a conceit that we have something originally, and of 
ourselves, which merits the distinction that we hope for in a 
future world, and to which our ultimate salvation must, in 
part at least, if not altogether, be ascribed. Will any man say 
that Paul was actuated by pride, when he said, " Whom God 
did predestinate, them he also called, and justified, and glori 
fied q ? " No man ever had a higher sense of the dignity 
conferred upon him, than Paul had: nor had ever man a 
deeper sense of his own unvvorthiness : " I am less than the 
least of all saints :" " I am nothing 1 ." And the more deeply 
we feel our unworthiness, the more cordially shall we acquiesce 
in his humiliating statements of the freeness and sovereignty 
of divine grace.] 

2. Its tendency 

[A belief of these doctrines, it is supposed, will produce a 
laxness in morals. But was the Apostle regardless of morality? 

P Rom. ix. 21. 

i Rom. viii. : ,<> Sec also Eph. i. 46, 9, 11. and 2 Tim. i. 9. 

1 Ejili. iii. S. _ Cor. xii. 11. 



1990.] ALL OF GRACE. 355 

or is a deeper sense of obligation to God likely to produce in 
any mind a less disposition to fulfil his will? Surely its proper 
tendency is the very reverse of this, even to foster in us every 
holy disposition towards both God and man. 

Towards God a sense of our entire dependence on his 
sovereign will, and of our obligation to his sovereign grace, 
will excite a feeling of gratitude, such as Paul speaks of, when 
he says, " The love of Christ constraineth me." " What shall 
I render to the Lord for all his benefits ? " is the question 
which every one will ask, when once he sees, that " not accord 
ing to any works of righteousness which we have done, but of 
his own mercy God has saved us 8 ." If once we have a good 
hope, that we are of " the chosen generation, and of God s 
peculiar people," we shall exert ourselves to " shew forth in 
every possible way the praises of him who hath called us out 
of darkness into his marvellous light 1 ." 

Towards man also will these sentiments operate in the most 
favourable way that can be imagined. A sense of God s elect 
ing love will fill us with compassion towards those who are 
ignorant and out of the way. We shall not, like the proud 
Pharisee, despise others, but pity them; we shall not say, 
" Stand off, I am holier than thou ;" but shall bear in mind, 
who it is that has made us to differ even from the most aban 
doned of mankind u . And, if a brother fall, we shall not exult 
over him, but shall endeavour rather to restore him in meek 
ness, considering ourselves, lest we also be tempted 1 . 

We will readily grant that .there are many truly pious, and 
even eminent, Christians, who do not embrace systematically, 
and in profession, the doctrines of predestination and election : 
but no pious man will ever arrogate merit to himself, or make 
himself the first moving cause of his own salvation. There is 
not a saint either in heaven or earth who will not cordially 
and from his inmost soul confess, " By the grace of God I am 
what I am." And, if only the whole glory of our salvation be 
given to God alone, we are not anxious to press the matter 
farther, or to insist on terms which they are not willing to 
admit : if only from their souls they unite in the practical 
acknowledgment of our text, we will be content to leave the 
speculative points deduced from it to the judgment of the 
great day.] 

Before we close the subject, we will yet farther 
notice what it contains 
1. For our instruction 

[The Apostle ascribed his privileges and attainments to 

8 Tit. iii. 4, 5. < 1 Pet. ii. 9. 

u 1 Cor. iv. 7. x Gal. vi. 1. 



356 1 CORINTHIANS, XV. 17, 18. [1991. 

the grace of God : " By the grace of God I am what I am." 
What then must they do who are yet afar off from God, and 
have no part with the Apostle either in his privileges or 
attainments? Let them seek grace from God: let them not 
trust in their own goodness or strength, but look simply to the 
Lord Jesus Christ, through whom " they may both obtain 
mercy, and find grace to help them in the time of need." 
If only they will renounce all dependence on themselves, they 
shall receive from the God of all grace a sufficiency for all their 
wants.] 

2. For our encouragement 

[Who is it that utters the acknowledgment in our text? 
What, Saul ? Saul the blasphemer ; Saul the persecutor ? Yes, 
it is even so. But tell us, Paul, what thou didst to obtain 
this grace? Didst thou not earn it? No. Didst thou not 
merit it ? No. Didst thou not even seek it ? No. And yet 
it was given thee ? Yes, when I was in the very act of fighting 
against God with all my might. Then who shall despair? 
Who shall say, The grace of God can never reach me ; or, if 
given, can never operate effectually in me ? Verily, no man 
on this side the grave has any reason to despair. Hear what 
the Apostle says : he tells us that God s particular design in so 
converting him was, to keep all others from despair; and to 
make him a pattern and example of his long-suffering to all 
future generations y . Hear this, ye who are ready to entertain 
desponding fears ; and know assuredly, that God s grace is his 
own ; that he may give it to whomsoever he will ; and that 
there is not a creature in the universe for whom it shall not 
be effectual, if he will but seek it in sincerity and truth.] 

y 1 Tim. i. 16. 



MDCCCCXCI. 

THE NECESSITY OF CHRIST S RESURRECTION. 

1 Cor. xv. 17, 18. If Christ be not raised, your faith is vain ; 
ye are yet in your sins : then they also u hic/t are fallen 
asleep in Christ are perished. 

THE wisest among the heathen philosophers could 
not speak with any certainty respecting the future 
existence of the soul : they could only form conjec 
tures respecting it ; so little could unassisted reason 
do towards the ascertaining of this most important 
point. As for the resurrection of the body, they 



1991. J NECESSITY OF CHRIST S RESURRECTION. 357 

deemed it ridiculous and absurd ; and considered it as 
impossible that atoms, so widely dispersed and so 
variously combined, should ever be reduced to their 
original form. The Gospel, however, has brought 
life and immortality to light ; and assured us, not 
only that every soul shall exist in a future world, but 
that the bodies of men also shall rise out of their 
graves, and be re-united each to that very soul that 
once inhabited it. Nevertheless, some, who made a 
profession of Christianity, were still blinded by the 
prejudices which they had formerly imbibed. Hence 
they explained the doctrine of the resurrection in 
a figurative manner ; and said, that it was passed 
already. The Apostle, therefore, set himself to coun 
teract this dangerous delusion, by proving that there 
should indeed be a resurrection of the body This 
he proved from what was fully believed among them, 
the resurrection of Christ : he shewed, that, if Christ 
was actually risen, there could be no reason why we 
should not rise in like manner ; but that, on the con 
trary, his resurrection was a pattern and an earnest of 
ours. In order to give additional weight to this 
argument, he proves incontestibly that Christ himself 
had risen ; he proves it, I say, by an appeal to num 
berless living witnesses who had seen him : and then 
he sets before them three most tremendous conse 
quences which would follow, on a supposition that he 
was not risen : " If Christ be not raised, your faith is 
vain ; ye are yet in your sins ; then they also that are 
fallen asleep in Christ are perished." This argument 
of the Apostle s being of the greatest importance, we 
will endeavour, 

I. To confirm ; 
II. To improve it. 

I. To confirm his argument It consists of three 
parts, which he mentions as consequences that 
will follow from a denial of Christ s resurrection 
1. If Christ be not risen, our faith is vain 
The Christian, as long as he is in the world, is 
called to the exercise of faith : he walks by faith, and 



358 1 CORINTHIANS, XV. 17, 18. [1991. 

not by sight : he lives upon a Saviour whom he has 
never seen with his bodily eyes, and receives a supply 
of every want out of his fulness. By faith we view- 
Jesus as a surety: we consider him as having dis 
charged our debt : this is the ground on which we 
hope that our sins shall never be put to our account. 
We believe what the Scripture says, that " it was 
exacted of him and he was made answerable ;" and 
that his death was a sufficient compensation for the 
debt which we had incurred. But what proof have 
we that he has paid the debt, if he be not risen ? We 
may suppose that he undertook to pay it ; and that 
he laid down his life in order to pay it ; but this will 
by no means prove that he has fully satisfied the 
demands of law and justice. If a man that has be 
come our surety remain in prison, it is a sign that he 
has not made good the payment which he had taken 
upon himself; but if he be set free, we then conclude 
that the creditors have been satisfied. So, if Christ 
had yet been confined in the prison of the grave, we 
might have concluded that the debt was yet unpaid ; 
and consequently, our faith in him as our surety 
would have been vain and delusive : for, notwith 
standing all which Jesus might have done for us, there 
would yet have remained some part of the debt to be 
discharged by us, and we must therefore have despaired 
of ever obtaining happiness in the eternal world. 

Again : By faith we view Jesus as an Advocate. 
We are still offending daily in many things ; so that, 
notwithstanding we have been reconciled to God, we 
should soon provoke him to withdraw his mercy from 
us, and to shut up his loving-kindness in displeasure. 
But the Scripture says, that, " if any man sin, we 
have an advocate with the Father, Jesus Christ the 
righteous." By faith, we look to him to intercede for 
us ; to plead our cause ; and to maintain our peace 
with God. But what ground have we for such a 
hope if Christ be not risen ? Instead of being in 
heaven to plead our cause, he still lies in the bowels 
of the earth : instead of living to promote our in 
terests, he is no better than a senseless and inanimate 



1991.] NECESSITY OF CHRIST S RESURRECTION. 359 

corpse. How vain therefore must be our expecta 
tions, when we indulge the thought of his prevailing 
intercessions ! We are but buoying up ourselves with 
groundless hopes, and weaving a web which shall 
soon be swept away by the besom of destruction. 

Once more : By faith we view Jesus as a Head of 
all vital influences. The Scripture speaks of him as 
the vine, and us as the branches ; and represents him 
as " Head over all things to the Church." We look 
therefore to him that we may receive out of his ful 
ness : we expect grace and peace from him to be 
communicated to us in the hour of need : we con 
sider ourselves as withered branches, when separated 
from him, and as no longer having a capacity to bring 
forth any fruit than while we are united to him, and 
derive sap and nourishment from him. But what a 
delusion must this be, if Christ be not risen ! If he 
be not risen, he is still dead : and how can that 
which is destitute of life impart life to us ? What 
can we possibly receive from him if he be still impri 
soned in the grave ? We see, then, that whether we 
regard him as our Surety, our Advocate, or our Head, 
our faith is vain if he be not risen ; yea, we are left 
under the most deplorable error and delusion that 
ever engrossed the mind of man. 

The next consequence that would follow upon a 
denial of Christ s resurrection would be, that we should 
be yet in our sins. 

It is the believer s privilege to be free from sin, 
and to stand in the presence of God without spot or 
blemish. But this removal of his sins depends upon 
various circumstances, which are grounded upon the 
resurrrection of Christ. 

In the first place, the removal of our sins depends 
on the truth of our Lord s mission : and the truth of 
his mission stands or falls with his resurrection. Our 
Lord constantly spoke of his resurrection on the 
third day as the grand proof which should be given 
of his Divine mission. Whether he spoke to friends 
or enemies, still this he proposed as the test whereby 
to trv the truth of all he said ; insomuch that his 



300 1 CORINTHIANS, XV. 17, 18. [1991. 

enemies were peculiarly solicitous to prevent, if pos 
sible, the accomplishment of these predictions ; know 
ing that, if they should be fulfilled, the authority of 
his mission would be fully established. Now let us 
suppose for a moment that Christ had not risen, what 
must we have concluded? Surely, that he was an im 
postor; that he had deceived his followers by specious 
pretences ; and that, so far from being able to remove 
our guilt, he perished under the weight of his own 
most accumulated wickedness. 

Again : The removal of our sins depends on tlie 
acceptance of his sacrifice. He offered himself as a 
sacrifice to God, in order that he might expiate our 
offences ; and on the acceptance of this, our eternal 
happiness depends : if God receive it as an offering 
of a sweet-smelling savour, we may hope he will be 
propitious to us on account of it ; but if he do not 
declare himself well-pleased with it, we are left alto 
gether without a remedy. Now how shall it be 
known whether God has accepted it or not ? If we 
are to judge by the circumstances of our Lord s 
death, we should rather conclude that the Father 
took no pleasure in him, since our Lord himself so 
bitterly complained of the dereliction which he expe 
rienced in the very hour of his extremity. We must 
judge therefore by his resurrection : and that this 
was to be the test is evident from the sacrifices 
which were under the law. It was not consistent 
with the Divine will that the beasts that were sacri 
ficed should be restored to life ; but yet this was done 
in a figure : for one goat was slain to expiate sin by 
his blood, and another goat was sent away into the wil 
derness, laden with the iniquities of all the people. So 
when birds were offered ; one was slain, and another 
was dipped in the blood of that which was slain, and 
then let loose into the air. These were types of our 
Saviour, who was first to be slain, and then to be 
raised from the dead, and ascend into the highest 
heavens ; and if he had not risen, we should have 
had no proof whatever that his sacrifice was accepted. 
Yet on the acceptance of this sacrifice the removal 



11)91.1 NECESSITY OF CHRIST S RESURRECTION. 361 

of our sins entirely depended ; so that if Christ be 
not risen, we must be yet in our sins. 

Once more : The removal of our sins depends on 
our Lord s execution of Ids office. Our Lord under- 

/ tA/ 

took the offices of Prophet, Priest, and King ; and 
though he did in part fulfil these offices on earth, yet 
he fulfilled them only in part ; the principal accom 
plishment of them remained to take place after he 
should be seated in heaven : he was then, as the 
great Prophet of the Church, to reveal the will of 
God more fully, and teach by his Spirit those, who, 
for want of a divine illumination, could not com 
prehend the truths he had delivered. As the great 
High Priest, he was to enter within the vail : it was 
not sufficient that the high priest offered the sacri 
fice on the day of atonement ; he was also to carry 
the blood into the holy of holies, to sprinkle it on 
the mercy-seat, to offer incense, and then to come 
out and bless the people. So, our Lord was under a 
necessity of rising again, that he might enter into 
heaven with his own blood, that he might there 
present it before the mercy-seat ; and that, after 
offering the incense of his continual intercession, he 
might, in due time, come forth to bless the people. 
As a King, also, he had only as yet asserted his 
kingly office and authority ; it was necessary there 
fore that he should go to the right hand of God, 
and there sit till all his enemies should be made his 
footstool. Now, if he did not rise, he cannot execute 
any of these offices ; and yet upon the execution of 
them depends the removal of our sins : so then, if he 
be not risen, we are yet in our sins. 

We see therefore, that, as the removal of our sins 
depends on the truth of his mission, the acceptance of 
his sacrifice, and the execution of his offices ; and as 
all these depend on his resurrection, we must, if he 
be not risen, be yet in our sins. 

A third consequence that would follow from the 
denial of Christ s resurrection is, that they also who 
have fallen asleep In Christ are perished. Death to 
the believer is only as a sleep ; it has lost its sting : 



1 CORINTHIANS, XV. 17, 18. fl991. 

and as he commends himself to the Divine protec 
tion when he lies down upon his bed, so he commits 
his departing spirit into his Saviour s hands, and falls 
asleep in Christ ; and while his body lies mouldering 
in the dust, his soul is carried by angels into Abra 
ham s bosom : but if Christ be not risen, all who 
from the beginning of the world have fallen asleep in 
Christ have perished : either their souls have been 
annihilated at their separation from the body ; or 
rather they have become the monuments of God s 
wrath and indignation. 

For, in the first place, all that have fallen asleep in 
Christ, have, on a supposition that Christ is not risen, 
built their hopes on a sandy foundation. They have 
relied wholly on the merit of Christ s blood, and 
expected justification only through his obedience 
unto death : and, as they have trusted in his 
righteousness, so have they gloried in his strength ; 
not going forth against any enemy, but in his name, 
and in reliance upon his grace : nor have they 
trusted in any thing but in his continual intercession 
for maintaining their peace with God. In short, 
they have made Christ their only foundation, on 
whom they have built all their hopes. Now if 
Christ be not risen, that foundation has failed them, 
and consequently all the superstructure must fall to 
the ground : so that, notwithstanding all their 
affiance in him, they are perished ; yea, though they 
committed their departing spirits into his hands, 
they were not saved : for he could not help them ; 
he could not hear their prayer : in trusting to him 
they trusted only to a broken reed, which now 
pierces them through with unutterable and ever 
lasting anguish. 

Again : If Christ be not risen, they are perished ; 
because, however zealous they were of good works, their 
works were not sufficient to justify them before God. 
We cannot indeed conceive more eminent piety than 
Abraham discovered in leaving his country and sacri 
ficing his own son ; or than David manifested in his 
incessant praises and thanksgivings ; or than Stephen 



1991.] NECESSITY OF CHRIST S RESURRECTION. 363 

shewed when laying down his life for Christ, and 
praying for his murderers. And yet behold what 
the text asserts ; "they all are perished if Christ be 
not risen." The reason is plain : they were trans 
gressors of God s law ; as transgressors, they were 
subject to the curse and condemnation of the law ; 
nor could any thing less than an infinitely valuable 
atonement remove that curse. In vain they prayed ; 
in vain they strove ; in vain they endeavoured to do 
the will of God ; in vain they laid down their lives 
for his sake ; they were under the curse ; and 
cursed they must be, if Christ did not become their 
Saviour. But he could not become a Saviour to 
them if he did not rise ; and therefore, if he be not 
risen, they are all, without exception, perished. They 
are perished ; first, because their foundation failed 
them ; and next, because, that having failed, no 
hope remained to them from any thing which they 
themselves could do. It is now plain, I trust, that 
the consequences which the Apostle states as follow 
ing a denial of our Lord s resurrection are true, and 
that his argument is strictly just. Having therefore 
confirmed his argument, we proceed, 

II. To improve it 

It will be to little purpose to know the force of the 
Apostle s reasoning, unless we deduce from it those 
practical inferences which may bring it home to our 
hearts and consciences. 

First, then, We may see from hence how ignorant 
they are that seek salvation by works ! 

The generality of mankind are hoping to be saved 
for something which they have done, or something 
which they intend to do : indeed even those who 
have lived in all manner of evil tempers and sensual 
indulgences are yet often so blind, as to be the most 
strenuous in contending for the merit of good works, 
and in crying out against those who speak of salvation 
by faith. But do these people fancy themselves wiser 
and better than all the saints of old ? Will any one 



364- 1 CORINTHIANS, XV. 17, 18. [1991. 

say that Stephen was not an eminently pious man ? 
Was he not chosen out by the people, because he 
was full of faith and the Holy Ghost ? Was he not 
endued with peculiar gifts, insomuch that his adver 
saries could not resist the spirit and wisdom with 
which he spake ? Did he not also manifest a peculiar 
excellence of disposition ? Did he not with all fidelity 
charge the people s sins upon them ? and, when they 
were in the very act of stoning him, did he not, after 
the example of our Lord, pray for his murderers ? 
Did he not willingly seal the truth with his blood ? 
Was he not so highly honoured of God that his face 
was made to shine like the face of an angel ? and was 
he not, even while in the body, favoured with a sight 
of God, and of Christ, as standing at the right hand 
of God ? Say now, Where shall we find a man that 
bids more fair to be saved by his works than he ? yet 
was he saved by his works ? or could he be saved by 
his works ? No. Notwithstanding all his works, he 
needed the blood of Christ to cleanse him from sin : 
he needed Christ, as his Advocate and Strength, his 
Saviour and his all ; and if Christ be not in a capacity 
to save him, he is perished. Nor have his works 
availed him any thing more than to lessen in some 
degree the condemnation he would otherwise have 
endured. Who then art thou that seekest to be justi 
fied by thy works ? Art thou as eminent as Stephen ? 
if not, how canst thou hope to be saved, when even 
he, if he had no better ground of confidence than his 
own works, must have perished ? Or suppose that 
thou wert as good as he, still thou must meet with 
the same fate ; thou must perish, and that eternally, 
if thou rely on any thing but a crucified and exalted 
Saviour. Oh, then, blush at your ignorance, ye proud, 
self-justifying sinners ! See how Satan has blinded 
your eyes ! See how far ye are from the way of sal 
vation ! Oh, let me beseech you for Christ s sake, 
and for your soul s sake, to renounce all your self- 
righteous hopes and endeavours, and to rely on him 
who alone can save you, and who is able to save you 
to the uttermost. 



1991.] NECESSITY OF CHRIST S RESURRECTION. 305 

Secondly. We may see from hence how miserable 
is the state of unbelievers ! 

By unbelievers, we mean, not only those who de 
liberately reject Christ, but all who do not actually 
enjoy an interest in him. Now these persons, what 
ever they may think of themselves, and however they 
may bless themselves because of the abundance of 
earthly things which they possess, are in as miserable 
a state as can well be conceived : for, as they have no 
interest in Christ, it is eventually the same to them 
as if he had never risen ; only with this difference, 
that their guilt is much greater by neglecting the 
Saviour, than it could have been without such an 
aggravation. What then is their state ? precisely 
that mentioned in the text ; " their faith, as far as 
they have any, is all vain :" even though they assent 
to all which is spoken concerning Christ, tis all in 
vain : " They are yet in their sins ;" all the load of 
their iniquities lies upon them, and the curse of God 
hangeth over their devoted head. They will also 
"perish" whenever they die; there cannot possibly 
be any admission for them into heaven : perish they 
must; and remain for ever the monuments of God s 
displeasure. And now say, is not this a miserable 
state ? What though a man have a large estate, can 
that make him happy ? What though he have a form 
of godliness, can that make him happy ? No : he 
must have an interest in Christ, or he will be a poor 
miserable wretch for ever. Oh ! my brethren, seek 
an interest in this risen Saviour : think of him, not 
only as dying for your offences, but as risen again for 
your justification : and be assured, that, as you shall 
be reconciled to God by the death of his Son, so, 
much more, being reconciled, you shall be saved by 
his life. Do not conclude too hastily that you have 
an interest in the Saviour: see whether you are 
" risen with him through a faith of the operation of 
God ?" and never rest till you can say, " I know in 
whom I have believed." 

Lastly. We see from hence how happy is the state 
of true believers! The resurrection of Christ, which 



366 1 CORINTHIANS, XV. 17, 18. [1991. 

is the foundation of all their hopes, is proved beyond 
a possibility of doubt : the very means taken to con 
ceal it are among the most convincing proofs of its 
reality. On the very same basis, your hopes are 
founded : he has said, " Because I live, ye shall live 
also." Think then with yourselves, that at this mo 
ment, your faith, so far from being in vain, avails for 
all the purposes for which it is exercised : it secures 
your interest in Christ as your Surety, Advocate, and 
Head ; and brings in an abundance of all spiritual 
blessings to your soul. Instead of being in your sins, 
they are put away from you as far as the east is from 
the west ; nor shall they evermore be remembered 
against you. God has already said concerning every 
such soul, as he did concerning Joshua ; " Take away 
the filthy garments from him : behold, I have caused 
thine iniquity to pass from thee, and I will clothe thee 
with change of raiment." Further When you die, 
you will not perish with the ungodly world, but will 
go to take possession of a " kingdom." You will have 
a crown of glory on your head, and a golden harp in 
your hand : you will be seated on your Saviour s 
throne ; and shall sing his praises for evermore. 
Happy soul ! " what manner of love is this wherewith 
the Father hath loved thee!" Hail, thou that art 
highly favoured of the Lord ! Rejoice, rejoice, thou 
servant of the Most High God ! Thy Saviour, pos 
sessed of all power in heaven and in earth, watches 
over thee continually : he gives his angels charge 
over thee : he gives thee every thing that is for thy 
good : and though perhaps he deals with thee not 
exactly as thou mightest wish, he is daily preparing 
thee for glory, and making thee meet for thine in 
heritance. Oh, then, love and serve this risen Saviour ; 
and set your affections on things above, where Christ 
sitteth at the right hand of God. Let it be your en 
deavour to keep your conversation in heaven : and 
while you are living upon the Saviour s fulness, oh, 
strive to live to the glory of his name. Thus will 
you adorn your holy profession ; and when he shall 
come again to receive you to himself, he will welcome 



1992.] ADAM A TYPE OF CHRIST. 367 

you with these delightful words, " Come, thou blessed 
of my Father, inherit the kingdom prepared for thee, 
from the foundation of the world!" 



MDCCCCXCII. 

ADAM A TYPE OF CHRIST. 

1 Cor. xv. 22. As in Adam all die, even so in Christ shall all 
be made alive. 

THE fall of man in Adam, and his recovery in 
Christ, comprehend the whole circle of Divine truth : 
every part of the revealed will of God is so connected 
with these two doctrines, that all must stand or fall 
together. Our death implies the former of them ; 
and our resurrection the latter. Hence St. Paul, 
proving the doctrine of the resurrection, adverts to 
our fall in Adam as an acknowledged truth, and 
draws a parallel between that and our recovery in 
Christ. 

We shall, 

I. Establish the points mentioned in the text- 
Nothing can be more certain than that " in Adam 
all died"- 

[The penalty of eating the forbidden fruit was death, 
death temporal, spiritual, eternal : and, on the very day that 
Adam fell, the threatened punishment was inflicted on him, so 
far, at least, as could consist with God s purposes towards the 
world at large : the seeds of death were implanted in his body; 
a spiritual death seized upon his soul ; and everlasting death 
awaited him, unless divine mercy should interpose to deliver 
him from it. Nor was this a matter which concerned him 
alone ; it involved both him and all his posterity, insomuch that 
all the human race fell in him, and became obnoxious to 
temporal, spiritual, eternal death. The very words of the text 
prove this ; yea, they prove it more strongly than any mere 
assertion could do; because they state it as an allowed fact; 
and make it the foundation of a most important comparison. 
And we see it plainly before our eyes. We see that all in 
successive generations are swept away by death. And as to 
spiritual death, who does not see how awfully the whole world 
is " alienated from the life of God through the ignorance that 
is in them, and because of the hardness of their hearts?" As 



.%8 1 CORINTHIANS, XV. 22. [1992. 

to the eternal death, we see it not : but if we believe the word 
of God, we can have no doubt, but that thousands are descend 
ing daily into those dread abodes, where not so much as one 
ray of hope can ever enter.] 

Nor is it less clear that " in Christ shall all be made 
alive "- 

[Christ was sent into the world to repair the ruins of the 
fall. By his Spirit he " quickens the souls that were dead in 
trespasses and sins;" and by his obedience unto death he 
reconciles them to their offended God. This also is as visible 
as the former. Look around and see whether some be not 
endued with a new and heavenly life, whereby they are enabled 
to live wholly unto God It is true, that the death of 
the body is still inflicted upon all : but this ceases to be a 
punishment to God s people, and must rather be considered as 
a blessing : " To whomsoever it is Christ to live, it is gain to 
die a :" and the body which is consigned for a while to its native 
dust, shall at last be raised again " in the likeness of Christ s 
glorious body," to participate the blessedness of its kindred 
soul. All this, I say, is restored to us in and through Christ, 
who on this very account calls himself " the resurrection and 
the lifeV] 

But both these points will be yet further confirmed, 
while we, 
II. Shew the correspondence between them 

If it be asked, How did we die in Adam ? and, How 
do we live in Christ ? we answer ; 

1. By means of a federal relation to them 

[Neither Adam nor Christ are to be regarded as private 
individuals, but as the representatives of all mankind. Adam 
was the covenant head of the whole world: the covenant was 
made with him for himself and them : had he fulfilled the con 
ditions imposed upon him, there is reason to believe, that the 
benefits of his obedience would have descended to his latest 
posterity. For beyond a doubt they are involved in the 
punishment of his disobedience, and consequently, we may 
infer that they would have been comprehended in the recom- 
pence of his obedience. The death of infants is a decisive 
evidence, that the sin of Adam is imputed to them ; for death 
is the punishment of sin ; and a righteous God will not inflict 
punishment, where it is not in some way or other merited ; 
therefore they, who have never committed actual sin, and yet 
are punished, must have guilt imputed to them in some other 

a Phil. i. 21. b John xi. 25. 



1992.] ADAM A TYPE OF CHRIST. 369 

way, or, in other words, must be chargeable with Adam s guilt. 
This is the Apostle s own statement; and his conclusion is 
irresistible c . -^^ 

Christ in the same manner was the head and representative 
of the elect world : what he did and suffered, he did and suffered 
in our place and stead ; " he, who knew no sin, became sin for 
us, that we, who had no righteousness, might become the 
righteousness of God in him d ." St. Paul himself not only 
asserts this, but draws at considerable length this very parallel 
between Adam and Christ, in order to evince, that, so far from 
being injured by this constitution of things, we have our loss 
in Adam far overbalanced by the remedy which God has given 
us in Christ 6 .] 

2. By the communication of their nature to us 

[Adam was formed after God s image, pure and holy ; but 
he begat children in his own fallen image, corrupt and sinful*. 
Nor could he do otherwise ; for " who can bring a clean thing 
out of an unclean g ?" The fountain being polluted, the streams 
that issued from it could not but participate of its malignant 
qualities. Hence it is that we are conceived in sin and born in 
iniquity 11 ; and that all, the Apostles themselves not excepted, 
" are by nature children of wrath 1 ." 

Thus Christ also imparts his nature to those whom he has 
chosen to share his benefits. He makes them " partakers of a 
divine nature k ," and transforms them into " the Divine image 
in righteousness and true holiness 1 :" " He himself lives in 
them m ;" and thus renders them meet for eternal life, even for 
the inheritance of the saints in light". 

It is, however, proper to observe, that though all are said to 
die in Adam, and to be made alive in Christ, the benefits 
received from Christ do not extend to all that are affected by 
Adam s fall; the word "all" must, in the latter clause, be 
taken in a more limited sense, and import that, as they, who 
were represented by Adam, and are partakers of his nature, 
die in him ; so they, who were represented by Christ, and are 
partakers of his nature, shall live in him.] 

INFER 

1. How much of Christ may be seen even in the 
character of Adam himself! 

[Adam is expressly said to be " a. figure of him that was to 

c Rom. v. 12, 14. d 2 Cor. v. 21. e Rom. v. 1521. 

f Gen. i. 26, 27. and v. 3. * Job xiv. 4. 

h Ps. li. 5. * Eph. ii. 3. * 2 Pet. i. 4. 

1 Eph. iv. 24. Gal. ii. 20. " Col. i. 12. 
VOL. XVI. B B 



370 1 CORINTHIANS, XV. 31. [1993. 

come ;" and Christ, in reference to him, is called the second 
Adam p . Both of them were the representatives of their re 
spective seeds; but, blessed be God! not with the same suc 
cess : the one destroyed, the other saves, the souls committed 
to him. Let us then renounce, as far as possible, our con 
nexion with him who has brought condemnation upon us, 
and seek an union with him, " through whose obedience we 
may be made righteous."] 

2. Of what importance is it to understand and 
receive the Gospel ! 

[It is only by the Gospel that we can be acquainted 
with the work of Christ, and obtain an interest in him : if 
we know him not, we remain under all the disadvantages of 
the fall. It is this Gospel which gives to the least and 
meanest of us so great an advantage over all the philosophers 
of Greece and Rome. They saw in what a fallen state the 
world was : but how it became so, or how it could be remedied, 
they had no conception. We however know both the one 
and the other : we know that in Adam we died, and that in 
Christ we all may be made alive. True, this does not accord 
well with the dictates of corrupt reason. But to dispute 
about this doctrine is to no purpose : we are dead in Adam, 
whether we will believe it or not ; nor can we obtain life, but in 
and through Christ. Let us then not reject the gracious over 
tures of Christ, but turn to him in this our time of acceptance, 
this day of our salvation.] 

3. How thankful should we be for God s distin 
guishing mercy to the sinners of mankind! 

[When angels fell, there was no Saviour provided for 
them : they were punished for the first offence, and will remain 
monuments of God s indignation to all eternity : but we are 
spared, yea, are saved by the mediation of God s co-equal 
Son q . Let heaven and earth praise him! and let every tongue 
now, as surely we shall hereafter, adore him for such unmerited, 
incomprehensible love !] 

Rom. v. 14. The Greek. P 1 Cor. xv. 45 47. 1 Heb. ii. 16. 



MDCCCCXCIII. 

DYING DAILY. 

1 Cor. xv. 31. I protest by your rejoicing which I have in 
Christ Jesus our Lord, I die daily. 

THERE were many in the apostolic age who 
denied the resurrection of the dead 3 . St. Paul, in 

a ver. 12. 



1993.] YING DAILY. 371 

opposition to them, maintained the truth of that 
doctrine. In confirmation of his word, he asserted 
that he himself, no less than the other Apostles, had 
seen the Lord Jesus Christ in his risen state ; and 
that, consequently, there must be a resurrection of 
the dead ; more especially because the Lord Jesus 
did not rise as a mere individual, but as the head and 
forerunner of his people, even as the first-fruits be 
fore the harvest. He then appeals to his adversaries 
themselves, whether, upon any other hypothesis than 
that of a resurrection to a future life of blessedness 
and glory, it would be possible to account for the 
conduct of himself and all his fellow Apostles and 
fellow Christians ; all of whom so readily encountered 
the severest trials that men could endure in this 
world, in the hope and prospect of approving them 
selves to God, and of being approved by Him in the 
day of judgment ? " What shall they do who are 
baptized for the dead," that is, in the room of the 
dead, like soldiers filling up the ranks of those who 
have been cut off, if the " dead rise not at all ? Why 
are they then baptized for the dead ? and why stand 
we in jeopardy every hour?" Then, for their con 
viction, he protests most solemnly before God, that 
this was his own experience, and that " he died daily." 
In considering these words, I will notice, 

I. The Apostle s experience 

He here declares the daily habit of his mind, 
1. As the fruit and consequence of the persecu 
tions he suffered 

[The Apostle preached the Gospel " with great plainness 
of speech." By this he gave offence to multitudes, both of 
Jews and Gentiles, who with implacable animosity sought his 
life. He had not preached the Gospel many days before his 
enemies conspired to destroy him ; and necessitated him, for 
the preservation of his life, to be let down in a basket from the 
battlements of a walled city. From that time he was in con 
tinual danger, never knowing but that the address he was 
delivering would prove his last. Truly, he was " in deaths 
oft b ;" and " like a sheep appointed for the slaughter ;" or 

b 2 Cor. xi. 23. f Rom. viii. 36. 

H B J 



o72 1 CORINTHIANS, XV. 31. [1993. 

like the gladiators, who were to engage in renewed combats 
till they died d . In truth, he was regarded only as " the filth 
of the world, and as the off-scouring of all things;" fit only to 
be sacrificed for the pacifying of a daemon, or for the removal 
of a common plague 6 . Thus " he was in jeopardy every hour 
of his life f ;" and, as he expresses it in my text, " he died 
daily."] 

2. As wrought and cherished in his own soul- 
fit is plain that this also is included in the expression 
before us; and that it forms, in fact, the very jet of his argu 
ment. I protest, says he that, as I am daily exposed to 
death for my ministrations, so I willingly submit to it in an 
assured prospect that I shall be recompensed at the resurrec 
tion of the just. He knew that, independently of his perse 
cutions, his life was very uncertain, and that he could not call 
a day or an hour his own : and the murderous cruelty of his 
enemies rendered his continuance in life still more precarious. 
But he was willing to die at any time, and in any way, for his 
Master s sake g : yea, " he desired to depart, and to be with 
Christ, as far better " than any thing he could attain in this 
life h ; and he accounted every moment of his continuance in 
the body as a privation of blessedness in the immediate pre 
sence of his Lord 1 . He knew, that, at the very instant of his 
departure from the body, he should " behold his Lord face to 
face k ;" and, that, at the day of judgment, his body also should 
be raised to " meet the Lord in the air, and to be for ever 
with the Lord 1 :" and, under this conviction, he looked upon 
martyrdom itself as a ground of cordial self-congratulation and 

jy m -\ 

This subject derives peculiar importance from, 
II. The solemn manner in which he affirmed it 

He takes for granted that those, whom he addressed, 
rejoiced in Christ Jesus, even as he did : and he pro 
tests by their rejoicing, as well as by his own 11 , that 
this was indeed his experience from day to day. 
And from this protest we learn, 

1. That this experience is not common 
[No, in truth : it is very rare even among " those who 

d 1 Cor. iv. 9. 1 Cor. iv. 13. 

f ver. 30. s Acts xx. 24. and xxi. 13. 

h Phil. i. 23. 2 Cor. v. 6 8. k 1 Cor. xiii. 12. 

1 1 Thess. iv. 17. m Phil. ii. 17, 18. 

n I think the marginal translation of "our" instead of "your," 
decidedly preferable. 



1993.] DYING DAILY. 373 

profess godliness." That there is no such persecution now, 
as existed in the apostolic age, is certain ; and, consequently, 
the preachers of the Gospel exercise not their ministry so much 
at the peril of their life : but there is as much need of zeal now 
as ever : and the servants of God are as much bound to be 
faithful in the discharge of their duty as ever ; and they must 
be as ready to sacrifice their lives in the cause of their Divine 
Master as ever. There is to be no difference in these respects 
between the Apostles and us. If not called to endure the 
same trials as they, we must be willing to endure them, if 
called to it : and if we love our lives in comparison of Him 
and his glory, we shall lose our souls for ever. 

As to looking forward to a longer stay on earth, we are no 
more entitled to indulge such a conceit than the Apostles 
were ; for " we know not what a day or an hour may bring 
forth." And it is our privilege to be anticipating the blessed 
ness of heaven as much as it was theirs. We should count 
death amongst our treasures: and be "looking for, and hasting 
unto, the coming of the day of Christ," quite as much as they 
did in their devoutest frames 

But is this a common attainment? Would to God it were ! 
But the generality of Christians put the day far from them, as 
though it were to be dreaded, rather than desired : and even 
the more godly amongst us live far below their privileges in 
this respect.] 

2. That, however, it ought to he found in all who 
believe in Christ 

[He takes for granted, that all true Christians " rejoice in 
Christ." And truly this is a distinctive character of them : 
and the man who has not in himself this evidence of his rela 
tion to Christ, has no sufficient reason to think that he belongs 
to Christ . But, supposing that we are really Christ s, then 
should the Apostle s experience be ours : and so palpably 
should it be ours, that we should be able to join in the asseve 
ration of St. Paul, and say, " I protest, by my rejoicing in 
Christ, and as I hope to rejoice in him in a better world, I am 
dying daily :" " I am crucified to the world," and to all things 
in it: and lam, in the constant habit of my mind, like a dying 
man, expecting and preparing for my speedy dissolution, and 
anticipating with joy the blessedness that awaits me. Beloved 
brethren, if ye be Christians indeed, this is the experience 
which you are to aspire after ; this is the experience which ye 
are bound to attain.] 

3. That the existence of this, in the Lord s people, 

" Phil. iii. :J. 



374 1 CORINTHIANS, XV. 31. [1993. 

is a strong presumptive proof of a future resurrec 
tion 

[A few enthusiasts may be supposed to be carried forward 
to strange excesses of zeal, even in a bad cause. But to act 
and suffer as the Apostles did, could not be general amongst 
pious Christians, if they were not animated by a hope beyond 
the grave : and their conduct in this world, if it prove not the 
certainty of a future resurrection, proves, beyond a doubt, the 
full persuasion of their minds respecting it. In truth, nothing 
but this expectation could carry persons on to such high at 
tainments : and, on the other hand, there is nothing which 
those who are persuaded of it will not gladly do and suffer in 
the prospect of such happiness and glory. 

Certify then yourselves, brethren, that there is indeed a 
future state ; and labour, by the conformity of your lives to 
that of the holy Apostle, to shew that you are borne up, by 
the hope of it, far above all that the world can give, and above 
all that the most inveterate enemy can inflict.] 

TELL me now, whether the Christian be not, 

1. A happy man ? 

[As " rejoicing in Christ," he must of necessity be happy. 
Nor is he less so in his superiority to all the things of time 
and sense. In truth, the only way to live happily is to " die 
daily." Be it so : he is an object of hatred and persecution 
amongst men : but he is beloved of God, and enjoys God ; and 
is even led to anticipate more the blessedness of heaven by the 
very sufferings which he endures on earth. " When God 
therefore gives him such quietness, who can make trouble?" 
Verily " none can harm him, seeing that he is thus a follower 
of that which is good."] 

2. A man worthy to be imitated by all around him? 

[The poor, wretched, ignorant world run from vanity to 
vanity in pursuit of pleasure ; and never find it. The Chris 
tian follows after righteousness ; and happiness waits on him, 
even as the shadow of his body. To him every thing is a source 
of good : adversity itself comes to him as a blessing in disguise : 
and in his afflictions he tastes nothing but love. Seek then, 
my brethren, to rejoice in Christ ; and then shall all the Chris 
tian s blessedness be yours.] 



1994.] SHAMEFULNESS OF BEING IGNORANT Ol GOD. o75 

MDCCCCXCIV. 

THE SHAMEFULNESS OF BEING IGNORANT OF GOD. 

1 Cor. xv. 34. Some have not the knowledge of God : I speak 
this to your shame. 

KNOWLEDGE is the foundation of all acceptable 
obedience. We must know whom we are to serve ; 
and why we are to serve him ; and what are the ser 
vices that he requires at our hands. Hence the Scrip 
tures represent us first as " renewed in knowledge 
after the image of him who created us a ." On the 
other hand, ignorance is the root of all sin. It was 
to this, as its proper source, that our Saviour and his 
Apostles traced the wickedness of the Jews in cruci 
fying the Lord of glory, and in persecuting his fol 
lowers 1 ". To this also St. Paul referred the conduct 
of those at Corinth who taught, that " there was no 
resurrection of the dead." From their erroneous 
views of this fundamental doctrine, and the conse 
quent sinfulness of their conduct, he was sure that 
they were ignorant of God himself; and therefore he 
declared it to their shame. 

The same may be said in reference to ourselves, if 
we err in any other fundamental point of faith or 
practice. In order therefore to bring it home to 
ourselves, we shall shew, 

I. What is that knowledge of God, which, as Chris 
tians, we are supposed to possess 

God has revealed himself to us in his blessed word ; 
and we ought to know him, 

1. In his essential perfections 

[These perfections he proclaimed by an audible voice to 
Moses, in answer to that prayer of his highly favoured servant, 
" I beseech thee, shew me thy glory c ." The Lord passed by 
before him and proclaimed, The Lord, the Lord God, merciful 
and gracious, long-suffering, abundant in goodness and truth, 
keeping mercy for thousands, forgiving iniquity, transgression, 
and sin, and that will by no means clear the guilty d ." Yet it is 

a Col. iii. 10. b John xvi. 3. Acts iii. 17. 1 Cor. ii. 8. 

c Exod. xxxiii. 18. d Exod. xxxiv. f>, 7. 



376 1 CORINTHIANS, XV. 34. [1994. 

not merely a speculative knowledge of him that we ought to 
possess, but such a knowledge as produces suitable emotions 
in our minds. The devils could say to our Saviour, " We 
know thee who thou art:" and in like manner they are ac 
quainted with all the perfections of Jehovah ; but their know 
ledge is unattended with any sanctifying influence: they know 
God, but they cannot love him ; they see his holiness, and 
hate it; his justice, and tremble at it; his power, and lament it; 
his mercy, and despair of it ; his grace, and oppose it ; his wis 
dom, and endeavour to counteract it. But this view of him 
must fill us with wonder, and love, and gratitude, and affi 
ance ] 

2. As reconciled to us in the Son of his love 

[This more particularly characterizes us as Christians, 
because in this view he is fully exhibited to us in the Gospel. 
It is our happy privilege not only to have " the day-star from 
on high risen upon us," but to have God himself " shining 
into our hearts, to give us the light of the knowledge of the 
glory of God in the face of Jesus Christ." In the cross of 
Christ we should see all the perfections of God united, and 
harmonizing, and glorified ; or, as the Psalmist expresses it, we 
should see " mercy and truth met together, and righteousness 
and peace kissing each other 6 ." We should realize every per 
fection of the Deity in this view : we should see his wisdom as 
providing a plan for the redemption of a ruined world, and as 
opening a way for the exercise of mercy, without infringing 
upon the rights of justice, or holiness, or truth. We should 
see even justice itself become our friend, and beaming upon us 
with the same benignity as love or mercy, seeing that its 
utmost demands have been satisfied in the atonement of Christ, 
and all the glory of heaven has been purchased for us by his 
obedience unto death In a word, the language of 
David should be the language of our hearts : " Thy mercy, O 
Lord, is in the heavens; and thy faithfulness reacheth unto the 
clouds. Thy righteousness is like the great mountains ; thy 
judgments are a great deep: O Lord, thou preservest man and 
beast. How excellent is thy loving-kindness, O God ! therefore 
the children of men put their trust under the shadow of thy 
wings. They shall be abundantly satisfied with the fatness of 
thy house ; and thou shalt make them drink of the river of thy 
pleasures. For with thee is the fountain of life : in thy light 
shall we see light f ."] 

Such is the knowledge of God which every Chris 
tian ought to possess. I proceed to shew, 
II. Why it is a shame not to possess it 

Ps. Ixxxv. 10. r Ps. xxxvi. o9. 



1994.] SHAMEFULNESS OF BEING IGNORANT OF GOD. 377 

Of many things we may all be ignorant without 
any imputation on our character. But to be desti 
tute of the knowledge of God is a shame to all, 
because it is, 

1. The most excellent of all knowledge 

[The knowledge of philosophy is a very valuable acqui 
sition : but it is not to be compared with the knowledge of 
God, since that infinitely surpasses every thing that can occupy 
the human mind. How glorious is it for a worm of the earth 
to see the perfections of the invisible God ! to behold them all 
shining forth in the face of Jesus Christ ! and, above all, to 
see them all interested in his salvation ! How glorious is it 
for a helpless sinner to know that he has omnipotence for his 
support, and unbounded mercy for his refuge ! How glorious 
is it for such an unworthy creature to survey the justice and 
holiness, the power and wisdom, the love and mercy, the truth 
and faithfulness of God, and then to say, " This God is my 
God for ever and ever g !" Surely every thing else in compari 
son of this is lighter than vanity itself. And whoever seeks 
any other knowledge in preference to this, has reason to blush 
for his stupidity, and to be ashamed of his choice.] 

2. The most needful of all knowledge 

[The knowledge of trade, and of politics, is necessary for 
the welfare of a state : but a statesman need not be conversant 
with the lowest branches of trade ; nor need a tradesman know 
how to govern a state. But the knowledge of God is every 
man s business ; it is that for which God has brought him into 
existence, and for which the ordinances of the Gospel are con 
tinued to him. Every man is more interested in this, than 
even in providing bread for his body : for he may have food 
supplied to him by the benevolence of others ; but who can 
supply the lack of this knowledge, or what substitute can be 
found for it ? Without that a man can have no happiness ; 
because, till he has it, he is exposed to the wrath of Almighty 
God. Without that he can have no holiness; because holiness 
is the fruit that springs from it, and therefore cannot subsist 
without it. Without that he can have no salvation ; for " to 
know God and Christ is eternal life h ;" and when Christ shall 
come to judgment, it will be for the express purpose of " taking 
vengeance on them that know not God ." If then it be a 
shame to be destitute of all good, and to be a miserable outcast 
from heaven, it is a shame to be ignorant of God.] 

3. The most easy to be obtained of all knowledge 

Ps. xlviii. 1-1. h John xvii. ;j. -2 Thcss. i. 7, 8. 



378 1 CORINTHIANS, XV. 5158. [1995. 

[There are many things which men have-not a capacity 
to learn. But even the weakest of men may attain the know 
ledge of God, if they will seek it in God s appointed way. Our 
Lord returns thanks to his heavenly Father on this very ac 
count, " because the things which he has hid from the wise 
and prudent, are revealed unto babes k ." Nor is this expression 
merely figurative ; for Samuel, Josiah, Timothy, and John, are 
standing monuments to the Church, that " God will ordain 
strength in the mouths of babes and sucklings 1 ." In reference 
to this knowledge then, no man has any excuse for his igno 
rance ; no man can say, " I am no scholar, and therefore have 
no reason to be ashamed ;" for all may know the Lord, if they 
will seek the enlightening influences of his Spirit, since God 
has pledged himself, that " if any man lack wisdom, and ask it 
of him, he will give it liberally, and without upbraiding" 1 ."] 

APPLICATION 

[Let those who know not God as reconciled to them in 
Christ Jesus, begin to seek that knowledge without delay. 
And let those who do know him, give God the glory : for though 
an ignorance of him is to our shame, the honour arising from 
this distinction, belongs to God alone ; since it is " he who 
has given us an understanding to know him n ."] 

k Matt. xi. 25. Ps. viii. 2. with Matt. xxi. 16. 

m Jam. i. 5. n 1 John v. 20. 



MDCCCCXCV. 

DEATH A CONQUERED ENEMY. 

1 Cor. xv. 51 58. Behold, I shew you a mystery ; We shall 
not all sleep, but we shall all be changed, in a moment, in 
the twinkling of an eye, at the last trump : for the trumpet 
shall sound, and the dead shall be raised incorruptible, and 
ive shall be changed. For this corruptible must put on incor- 
ruption, and this mortal must put on immortality. So when this 
corruptible shall have put on incorruption, and this mortal 
shall have put on immortality, then shall be brought to pass 
the saying that is written, Death is swallowed up in victory. 
O death, ivhere is thy sting ? grave, where is thy victory ? 
The sting of death is sin ; and the strength of sin is the law. 
But thanks be to God, which giveth us the victory through 
our Lord Jesus Christ. Therefore, my beloved brethren, be 
ye steadfast, unmoveable, always abounding in the work of 
the Lord, forasmuch as ye know that your labour is not in 
vain in tkc Lord. 



1995.] DEATH A CONQUERED ENEMY. o79 

THE doctrine of the resurrection was altogether 
unknown to the heathen world, and but imperfectly 
known even to the Jews themselves. The idea of 
bodies, once mouldered into dust and scattered over 
the face of the earth, being ever restored, and re 
united to their kindred souls, appeared so visionary, 
as to be wholly inadmissible and incredible. But 
St. Paul shews, that the resurrection of our blessed 
Lord was a fact established beyond the possibility of 
doubt ; and that he had risen " as the first-fruits," 
which would assuredly be followed by an universal 
harvest 3 . True it was that a great change would 
take place in the body, such as was necessary to fit 
it for its future state of existence : but still it would 
be the same body in reality, just as the wheat, which, 
when sown in the ground, first dies, and then rises 
substantially the same, though in a very different 
form b . To the question, What shall be done with 
those who shall be living upon the earth at the last 
day ? He answers, That they shall undergo a change 
equivalent to death and resurrection : and the man 
ner in which this shall be effected he represents as 
a mystery, which in former ages had been wholly 
unknown, but which from inspiration he was now 
enabled to proclaim. However death had seemed 
hitherto to triumph over the many successive gene 
rations that had existed upon earth, there should at 
last be an end of his reign, and he himself should be 
triumphed over by all who belong to Christ. 

That we may all have a fuller view of this mystery, 

we will endeavour to shew, 

I. The victory that awaits the Christian- 
Christians, like others, appear to be overcome by 

death 

[They, as well as others, yield to the stroke of death. 
Patriarchs, Prophets, Apostles, all have died : two only of all 
the children of men have been exempted from the common lot: 
and the time is quickly coming when every one of us must die; 
(for " the body is dead because of sin ;") and must " return to 
the dust" from whence we sprang 1 .] 

ver. 20, 23. vcr. 3"j 38. c Rom. viii. 10. (1 Gen. iii. 19. 



380 1 CORINTHIANS, XV. 5158. [1995. 

But in due time they shall assuredly triumph over 
it- 
fit is the body only that death can reach : it cannot affect 
the believer s soul : and it is for a time only that it can affect 
the body. When once the last day shall arrive, there will be 
an end of that empire which death has so widely extended. 
The bodies of the saints, of whom alone the Apostle here 
speaks, shall then be raised up, and with varied degrees of 
splendour shine forth anew 6 . They were sown in corruption, 
weakness, and dishonour, and they shall be raised in incoi- 
ruption, power, and glory : from natural bodies, they shall bt 
transformed to spiritual^ each one shining forth, as our Saviour 
himself at his transfiguration, like the sun in the firmament for 
ever and ever g . Thenceforth shall " death have no more domi 
nion over them," any more than it has over our Lord himself 11 : 
on the contrary, it shall itself " be swallowed up in victory," 
as the prophet has said 1 , and, as the Apostle elsewhere speaks, 
" Mortality shall be swallowed up of lifeV 

By those also who shall be living at the time of our Lord s 
advent, shall the same triumph be enjoyed. " In a moment, 
in the twinkling of an eye shall they be changed, as soon as 
ever the last trump shall sound :" as, in the case of those who 
have died, " corruptible shall put on incorruption," so, in those 
who shall be found alive, " their mortal shall put on immor 
tality 1 ," and " their vile body shall in an instant be made like 
unto Christ s glorious body" 1 ," even to that very body in which 
he now sits enthroned in glory, the blessed object of adoration 
to all the hosts of heaven.] 

That the Christian may be encouraged the more 
confidently to look forward to that victory, we pro 
ceed to shew, 
II. How it is, that he is assured of it 

It is sin that gives death its power 

[If sin had never entered into the world, death would never 
have existed, or would have been only a translation from earth 
to heaven. This is plainly told us by St. Paul ; " By one man 
sin entered into the world, and death by sin ; and so death 
passed upon all men, even upon those who have not sinned 
after the similitude of Adam s transgression"." The law which 
passed the sentence of death on Adam , still says to every 

e ver. 41. f ver. 42 44. 

s Compare Matt. xiii. 43. with xvii. 2. 

11 Rom. vi. 9. with Rev. xxi. 4. ; Isai. xxv. 8. 

k 2 Cor. v. 4. i ver. 52, 53. " Phil. iii. 21. 

" Rom. v. 12, 14. with ver. 21, 22. (Jen. ii. 17. 



1995. J DEATH A CONQUERED ENEMY. 381 

child of man, " The soul that sinneth, it shall die." And this 
law cannot be set aside: it is as immutable as God himself: 
and hence it is that sin is itself so powerful, and invests death 
also with such power over our fallen race.] 

But the Lord Jesus Christ has taken away our 
sin 

[He has put himself in our place and stead, and, as our 
Surety, has satisfied all the demands of the law. Did the law 
require the death of the offender ? He has put himself in the 
place of sinners, and has borne the penalty for them. Would 
sin yet prevail to destroy the soul ? He has expiated its guilt, 
and put " away sin by the sacrifice of himself." Must every 
one have a perfect righteousness before he can appear in the 
presence of a holy God? Christ has not only " made an end 
of sin, but by his obedience unto death has brought in an ever 
lasting righteousness 1 "," which " he imputes to all them that 
believe q ." Thus is death disarmed of its sting: for sin, which 
was its sting, is cancelled ; and the law, from which sin derived 
it? strength, is fulfilled : and the sentence denounced against us 
is reversed, so far at least as it is penal; insomuch that " God 
may now be just, and yet the justifier of sinful men 1 ."] 

Thus is death disarmed of its power 

[Death, no longer envenomed by sin, is to be regarded 
only as a sleep, " a falling asleep in Jesus." This " enemy," 
this " king of terrors," is turned into a friend, and may now 
be numbered amongst the richest treasures of the Christian 8 . 
If we view it aright, it is only a friend who comes to draw aside 
the veil that hides the Saviour and all his glory from our eyes. 
What a blessed thought ! O Christian, what joy should this 
thought impart unto thy soul ! with what transport shouldest 
thou exclaim, " Thanks be to God who giveth us the victory 
through our Lord Jesus Christ!" Come forward, Christian; 
put thy foot upon the neck of this conquered enemy : exult 
over him, as God himself instructs thee, " O death, where is 
thy sting? O grave, where is thy victory?" Where are now 
thy boasted triumphs ? Instead of swallowing up me, thou shalt 
be swallowed up ; and instead of casting me into the lake of 
fire, thou thyself shalt have that for thine only and unchange 
able abode*.] 

Such is the victory that awaits thee. Think then, 
III. What exertions the prospect of it should call 
forth- 

P Dan. ix. 24. * Rom. iii. 22. r Rom. iii. 26. 

* 1 Cor. iii. 22. l Rev. xx. 14. 



382 1 CORINTHIANS, XV. 51, 52. [1995. 

Let the expectation of this triumph stimulate thee 
to prepare for it. Prepare for it by, 

1. A steadfast adherence to the faith 

[Much will thy faith be tried : temptations from without 
and from within will assuredly assault thee : perhaps even the 
glorious truths contained in our text may be wrested from thee 
by thy great adversary, so that thou shalt be led to question 
the reality of them, or thine interest in them. But " be stead 
fast, and immoveable ;" " holding fast the profession of thy faith 
without wavering." " Fight the good fight of faith :" " quit 
thyself like a man :" whoever would " move thee from the hope 
of the Gospel," withstand him : whoever would turn thee aside 
from the right path, or discourage thee in running thy heavenly 
race, regard him not ; but " run on with patience, looking unto 
Jesus, the Author and the Finisher of thy faith."] 

2. A diligent performance of thy duty 

[The Lord has given thee a work to do : O engage in it 
with all thy heart. Has he assigned thee any office whereby 
thou mayest be useful in advancing his kingdom in the world ? 
" Give thyself wholly to it." Do the interests of thine own 
soul call for thine attention ? " Forget all that is behind, and 
press forward for that which is before." Be not content with 
small measures of service ; but seek to " abound in the work of 
the Lord ;" and this, not on some particular occasions only, but 
" always," from day to day, and from year to year, " never 
being weary in well-doing," but exerting yourselves the more, 
in proportion as your time for performing it is cut short. Think 
what is that work where you may best serve and glorify your 
Lord ; and " make it your meat and drink to do it :" yea, " what 
ever thine hand findeth to do, do it with all thy might."] 

3. An assured expectation of thy reward 

[Moses himself " looked to the recompence of the reward," 
as did also the martyrs of old, who " refused to accept deliver 
ance from their tortures, that they might obtain a better 
resurrection." If you had no prospect of future happiness, 
there would be some reason for that Epicurean maxim, " Let 
us eat and drink, for to-morrow we die." But when you con 
sider how short your present trials are, and how rich will be 
the recompence for all your labours, it were madness to draw 
back. Look at those who have already entered into their rest, 
and ask, Whether they repent of their former labours : or look 
at the glory that awaits thee, and then think whether the 
possession of it will not richly compensate all that thou canst 
do or suffer for thy Lord. " The Lord is not unrighteous, 
that he will forget your works and labours of love:" No: he 



1995.] DEATH A CONQUERED ENEMY. 383 

has said, that " you shall be recompensed at the resurrection 
of the dead ;" and he will with his own hand bestow the recom- 
pence : " nor shall even a cup of cold water given for his sake 
lose its reward."] 

ADDRESS 

[Happy should we be, if death had this aspect upon all, and 
we had no occasion to change our voice in relation to it. But 
to the ungodly it is still an enemy : and over the unbelieving 
it will retain its dominion to all eternity. Yes, brethren ; if we 
have not sought refuge in Christ from the curses of the broken 
law, we are yet in our sins, and must perish under the guilt of 
them for evermore. Is this your case ? how terrible then must 
the thought of death be to you! To you, it will be as the 
opening of the prison doors to a criminal, that he may be led 
forth to execution. For a season indeed, your body shall sleep 
in the dust : but in what image shall it rise in the last day ? 
What will be its feelings, when it shall be re-occupied by the 
soul, that now claims it as the partner of its former sins, and 
of all its future sorrows ! How glad would it be, if it could 
take its position under rocks and mountains ! Even now, the 
thought of death is terrible to the unbelieving soul, and the 
contemplation of eternity distressing. But let it not be always 
thus ; let what you have heard of the Christian s privileges stir 
you up to seek a participation of them. Remember, how it 
is that death must be disarmed of its sting : it is altogether by 
faith in the Lord Jesus Christ, as having fulfilled the law for 
you, and taken away your sins by the blood of his cross. Only 
look to him as dying for your sins, and rising again for your 
justification, and all shall yet be well : your souls shall live 
before him ; " because he liveth, you shall live also :" and when 
he who is your life shall appear, " ye also shall appear with 
him in glory." 

But to those who profess to believe in Christ, we would also 
suggest a salutary caution. If the prospect of a glorious resur 
rection produce not its due effect upon you, you have reason 
to doubt whether you have indeed an inheritance beyond the 
grave. It is only in proportion as your faith is operative, that 
you can have any evidence of its being the " faith of God s 
elect." And how painful will it be, when on the verge of 
eternity, to have your soul harassed with doubts and fears 
about your eternal state! Do not, I beseech you, walk so 
carelessly as to endanger your final acceptance with God, or to 
make it doubtful to your own mind. What can be the effect 
of sin, but to fill your dying pillow with thorns? Never then 
trifle either with sin or duty : let the one be put away from 
you with all care, and the other be practised with all diligence: 
and seek of God the aid of his good Spirit, that you may so 



384 1 CORINTHIANS, XVI. 13, 14, [1996. 

live as to enjoy the testimony of your own conscience, and so 
walk, " that you may be found of him in peace without spot 
and blameless."] 



MDCCCCXCVI. 

CHRISTIAN COUNSEL. 

1 Cor. xvi. 13, 14. Watch ye, standfast in the faith, quit you 
like men, be strong. Let all your things be done with 
charity. 

OF all the apostolic Churches, not any one seems 
to have been so corrupt as that at Corinth : at least, 
St. Paul reproves more evils there than in any other. 
In this epistle to that Church he addresses himself to 
the consideration of several abuses which had crept 
in among them : and now, in the close of it, he gives 
them, in few words, his pastoral advice; but evidently, 
I think, with a special view to all his preceding 
remarks. They were in the midst of manifold temp 
tations ; and therefore he bids them " watch." They 
had amongst them false teachers, who, under a 
specious garb of sanctity and superior illumination, 
sought to turn them from the truth ; and therefore 
he tells them to " stand fast in the faith." They had 
trials of various kinds to encounter ; and therefore 
he says to them, " Quit you like men, be strong." 
At the same time, there were great contentions among 
them ; and therefore he adds, " Let all your things 
be done with charity." Now, as these subjects are 
worthy of universal concern, we will adopt the same 
line of instruction as was pursued by him ; and, 
just changing the words, in order to convey more 
clearly what I conceive to be the meaning of them, 
I will say, 

I. Guard against temptations of every kind 

[Of course, every Christian must watch against all the 
more open assaults of his three great enemies, the world, the 
flesh, and the devil : and I must therefore, in the first place, 
put you on your guard against them - But, as the 

caution was given to persons who might be considered as on 
the whole pious, it may be proper rather to advert to such 



1996.]) CHRISTIAN COUNSEL. 385 

temptations as are peculiar to Christians, whether in their 
collective capacity as a Church, or in their personal experience 
as saints. 

Now Christians, as collected into a society, have many things 
in their temper and deportment against which it becomes them 
to guard with all vigilance. Pride, envy, prejudice, uncharitable- 
ness, are very apt to disturb the harmony of those who ought 
to be united in the bonds of brotherly love : and they should 
be checked, by all, in their very first risings in the soul : and 
not only in ourselves should we watch against them, but in 
others also, so as to arrest their progress before they have had 
an opportunity of spreading to any great extent their malignant 
influence ; ever bearing in mind, that " a little leaven, if suffered 
to spread, will soon leaven the whole lump." 

Against secret evils, too, must every one be on his guard ; 
yea, and against the means and occasions of evil. There are 
many things that, when kept under proper restrictions, are 
innocent; which yet, through unwatchfulness or excess, are 
productive of great evil. The exercises of Christian affection 
may degenerate into feelings of a very unhallowed character ; 
and lawful indulgences may gain an undue ascendant over the 
mind. It is not easy to draw the precise line between good 
and evil, especially when the quality of an action depends on 
its accidental circumstances : we should therefore scrupulously, 
and as before God, examine our whole deportment, and try it 
with severity by the test of his holy law. And against every 
deviation from right, and every declension from what is good, 
we should guard with the utmost vigilance ; well knowing, that 
Satan will take advantage of our unwatchfulness, to ensnare 
and defile our souls.] 

As materially assistant to you in the discharge of 
that first duty, I would say, 

II. Hold fast your principles 

[It is by the adoption of Christian principles that any one 
is brought to the performance of Christian duties : and any 
dereliction of the one will infallibly introduce a relaxation of 
the other. God himself asks, " Who is he that overcometh 
the world, but he that believeth that Jesus is the Son of God a ?" 
The high standard of Christian morals and of Christian piety 
is observed by no other person under heaven. Nothing but 
love to the Saviour ever did, or ever can, lead to an entire 
surrender of the soul to God. But let a person be drawn 
aside by vain philosophy or Jewish superstition, and he will 
soon lose the ardour of his soul in divine exercises, and the 

a 1 John v. 5. 

VOL. XVI. C C 



386 1 CORINTHIANS, XVI. 13, 14. [1996. 

delight attendant on close intercourse with God; and a corre 
spondent change in the whole tone and temper of his mind will 
soon follow. In proportion as the eyes are turned from the 
Lord Jesus Christ to any matters of doubtful disputation, will 
a stop be put to a progressive transformation of the soul into 
his blessed image b . To every one, therefore, I would say, 
" Hold fast the Head," the Lord Jesus Christ, and " live 
entirely by faith on him ;" " receiving continually, out of his 
fulness," additional supplies of grace. And this is the very 
advice which St. Peter, by his own bitter experience, learned 
to give to the Christian Church, as the only effectual means 
of overcoming their great adversary : " Be sober, be vigilant; 
because your adversary the devil, as a roaring lion, walketh 
about, seeking whom he may devour; whom resist, steadfast 
in the faith "} 

In this course, however, you will meet with oppo 
sition ; against which you must, 
III. Act with courage 

[" All who will live godly in Christ Jesus shall suffer per 
secution." You may " watch" as much as you please, and yet 
suffer no persecution, provided you will relax, as it respects 
your giving honour to Christ: or you may exalt Christ as 
much as you please, provided you will relax in your watchful 
ness against the evils of an ensnaring world : but if you will 
" live godly in Christ Jesus," giving all the glory to him, whilst 
you are serving him with fidelity to the utmost of your power, 
you will be sure to offend the lovers of the world, and the 
haters of Christ : and you may assuredly expect to feel, in a 
greater or less degree, the effects of their enmity. But whether 
assaulted by ridicule or menace, you must be alike prepared 
to act a manly part, withstanding every effort that men or 
devils can make against you. You are not, as children, to be 
either allured or awed to a deviation from any thing which 
your better judgment directs. As " men," you should examine 
well whatever is proposed to you, and compare it with the word 
of God : and, as " men," you should determine for yourselves, 
and resolutely adopt the line of conduct which the word of God 
prescribes. If " men" in the service of an earthly monarch 
meet with opposition, they consider it as an occasion for sum 
moning and putting forth all their energies with augmented 
zeal : and this is the way in which you are to " play the man d ," 
and to approve yourselves to Him, under whose banners you 
are called to fight.] 

And, in this resolute conduct, you must, 

b 2 Cor. iii. 18. 1 Pet. v. 8,9. d 



1996.] CHRISTIAN COUNSEL. 387 

IV. Persevere with constancy 

[This I conceive to be the precise distinction which the 
Apostle intends between those nearly parallel expressions, 
" Quit yourselves like men ; be strong 6 ." We are not to 
suppose that the opposition made to us will be of short con 
tinuance. We shall experience it more or less to the very 
end of life ; and we must be prepared to meet it in its most 
terrific forms. Never are we to give way to fear or discourage 
ment : never are we to " be weary or faint in our minds." No 
past trials, no impending calamities, should dishearten us. We 
should be prepared to say, as well in the prospect of future 
evils as in the remembrance of past, " None of these things 
move me; neither count I my life dear unto me, so that I 
may but finish my course with joy." When we read the long 
catalogue of sufferings which the Apostle underwent, we are 
amazed at his fortitude and perseverance f . But the same firm 
ness is required of us: for " if any man turn back, my soul," 
says God, " shall have no pleasure in him." It is " he only 
who endures unto the end, that shall be eventually and eternally 
saved." " Be strong," therefore ; and especially " be strong, 
not in yourselves, but in the Lord, and in the power of his 
might :" and you need not fear but that " his grace shall be 
sufficient for you," and " your strength be augmented according 
to your day" of trial.] 

But, 

V. Let all be done under the influence of love 

[Christians are very prone to err in relation to this matter: 
they are ready to think, that zeal and courage constitute the 
whole of their duty ; and, in consequence of this mistake, they 
too frequently overlook the frame of their own minds, and 
indulge, without being aware of it, a spirit most offensive to 
God. Acrimony in opponents often begets a similar disposition 
in those who are opposed : and it may be hard to say, who are 
most in error, the bitter persecutors, or the indignant sufferers. 
Beloved brethren, I wish you to be particularly on your guard 
in relation to this matter. You are to " be gentle to all men ; 
and, in meekness, to instruct them that oppose themselves 8 ;" 
" not rendering evil for evil, or railing for railing ; but, con 
trariwise, blessing." Our blessed Lord, and the first martyr, 
St. Stephen, prayed for their murderers, at the very moment 
that they were suffering all imaginable cruelties at their hands : 
and this is what you are to do ; as our Lord has said ; " Love 
your enemies : bless them that curse you ; and pray for them 
that despitefully use you and persecute you." To young 

c Kparaiovirdi. { 2 Cor. xi. 23 28. * 2 Tim. ii. 24, 25. 

c c2 



388 1 CORINTHIANS, XVI. 22. [1997. 

persons, in particular, I would give this caution. You will 
probably find your greatest enemies amongst those of your own 
household : and as you must, of necessity, " obey God rather 
than man," you will be called to shew your fidelity to God in 
this respect: but do not, under the idea of quitting your 
selves " like men," indulge a petulant and unbecoming spirit : 
(persons, so acting, " know not what spirit they are of.") Nor 
are you to indulge a querulous spirit behind the backs of your 
enemies ; but to take up your cross meekly, and to bear it 
patiently, and to bless God that you are counted worthy to 
bear it for Jesus sake. Remember, that " love is the very 
bond of perfectness ;" and that " without it, though you give 
your body to be burned, you are no better than sounding brass 
and tinkling cymbals."] 



MDCCCCXCVII. 

THE GUILT AND DANGER OF NOT LOVING CHRIST. 

1 Cor. xvi. 22. If any man love not the Lord Jesus Christ, let 
him be Anathema Maran-atha. 

EVERY religion has some characteristic mark 
whereby it may be distinguished from all others. 
The leading feature of Christianity is, that it requires 
a resolute adherence, and an inviolable attachment 
to Jesus Christ. Though it includes both morality 
and a regard to God, it does not stop there ; but 
leads us to Jesus Christ as the only mediator through 
whom divine blessings can flow down to us, or our 
services go up with acceptance before God. What 
ever difference may exist between Christians with 
respect to other points, all are agreed in love to Christ. 
St. Paul did not hesitate to denounce the severest 
curse against all who should be wanting in this most 
essential point. He had finished this epistle by the 
hand of an amanuensis, and was going, as his man 
ner was in every epistle, to write his benediction with 
his own hand; but deeply solicitous for the welfare 
of the Church, as well as for the glory of his Divine 
Master, he inserted between his salutation and his 
benediction these ever memorable words ; " If any 



1997.] GUILT OF NOT LOVING CHRIST. 389 

man," &c. These are in the form of a judicial sen 
tence, which we shall, 

I. Explain 

The solemnity with which this sentence is delivered 
surely bespeaks our most candid attention : but how 
shall we, in drawing the line between nominal and 
real Christians, speak with such precision, as neither 
to discourage the weak, nor to confirm hypocrites or 
formalists in their delusions ? Let us explain, 

1. What it is to love the Lord Jesus Christ 

[Love, whatever be its object, implies such an esteem of 
that object, such a desire after it, and such a delight in it, as 
the object itself deserves. What would be an idolatrous fond 
ness when placed on one object, would fall very far short of 
the affection that might be justly claimed by another. Now 
Christ being incomparably more worthy of our love than any 
created being, our love to him ought to be unrivalled and 
supreme. To compliment him with honourable titles, while 
we feel no real regard for him in our souls, is no better than 
an impious mockery. We must entertain high and exalted 
thoughts of him as the Saviour of the world ; and have learned 
with Paul to " count all things but dross and dung in com 
parison of him" We must also feel such need of him 

in his mediatorial office and character, as to say with David, 
" My soul longeth for thee even as the hart panteth for the 
water-brooks ;" " Whom have I in heaven but thee, and there 

is none upon earth that I desire besides thee" Our 

fellowship with him, moreover, must be sweet: nor must we 
find less pleasure in doing his will than in enjoying his pre 
sence This is the criterion whereby he himself has 

taught us to judge of our love to him a .] 

2. What is the judgment denounced against those 
who are destitute of this love ? 

["Anathema" is a term often used to signify only an 
ecclesiastical censure, or an excommunication from the Church ; 
but the addition of the word " Maran-atha " necessitates us to 
understand it in reference to the judgment at the last day. 
Under the Jewish law there were many crimes that were to 
be punished with death ; and, when a person was convicted of 
one of these, he was executed according to the divine com 
mand : but when the Jews were brought into subjection to the 
Romans, they lost the power of life and death b : when there- 

a John xiv. 21. and xv. 14. b John xviii. 31. 



390 1 CORINTHIANS, XVI. 22. [1997. 

fore a person committed any crime, that would have been 
punished with death by the Jewish law, the Jews excommu 
nicated the offender, and expected that God would visit him in 
some signal manner ; or at least inflict an adequate punishment 
upon him at the last day. In reference to this, it should seem 
the Apostle used the word " Maran-atha," which in the Syriac 
language means, " The Lord cometh." The import therefore 
of the denunciation in the text is, That, as they, who did not 
love the Lord Jesus Christ in sincerity, deserved to be blotted 
out of the list of true Christians, and to be punished with 
everlasting destruction, so there was no doubt but that, 
although man could not take cognizance of that offence, God 
would ; and execute signal vengeance on all those who should 
live and die under the guilt of it.] 

Severe as this sentence is, it is such as we may 
undertake to, 
II. Vindicate 

It may not be improper first to vindicate the Apostle 
himself 

[To consign to everlasting destruction those who are free 
from any gross sin, and who perhaps abound in " the form of 
religion, while they are only destitute of its power," may seem 
harsh ; but we shall in vain attempt to put any milder inter 
pretation on the words of the text. Shall we then censure 
the Apostle as uncharitable and severe? If we do, we must 
involve all the other inspired writers and Christ himself in the 
same censure. Moses, by God s command, denounced similar 
vengeance on persons of various descriptions, and required the 
people to confirm his word by an express declaration of their 
own consent and approbation , Jeremiah and Malachi re 
peatedly spake to the same effect d . Nor was this peculiar 
to those who lived under the legal dispensation : St. Paul 
repeatedly denounced a curse even against any angel from 
heaven that should presume to publish any other Gospel than 
that which he had preached 6 . Yea, the meek and compas 
sionate Jesus declared, that God would be a father to none 
who did not love him f ; and that he himself would in the last 
day summon before him all that had refused his yoke, and 
order them to be slain without mercy 8 . Such examples as 
these may well screen the Apostle from any imputation of 
needless severity.] 

Next we will vindicate the sentence he denounced 

c Deut. xxvii. 15 26, twelve times. 

d Jcr. xi. 3. and xvii. 5. and xlviii. 10. Mai. i. 14. 

Gal. i. 8, J). f John viii. 12. K Luke xix. 27. 



1997.1 GUILT OF NOT LOVING CHRIST. 391 

Awful as it is, it will appear both just and reason 
able, if we only consider the exceeding sinfulness of 
not loving the Lord Jesus. This sin implies, 

1. Rebellion against the highest authority 

[God has by an audible voice from heaven commanded 
us to " hear" his Son, that is, to regard him with attention, 
love, and obedience. He has enjoined all the great and noble 
of the earth to " kiss the Son" in token of their affection and 
homage 11 . He has required all men to honour the Son even 
as they honour the Father 1 . And are we at liberty to set at 
naught this authority ? Do we feel indignant, if our child or 
our servant refuse obedience to our just commands, and shall 
not the Most High God express his indignation against us for 
resisting and despising the most reasonable command that 
could possibly be given us? If man forbear to notice this 
iniquity, shall God also? shall he give us reason for that 
atheistical reflection, " Thou God wilt not regard it?"] 

2. A contempt of the highest excellency 

[In the Lord Jesus Christ is every possible excellency 
combined. Whether we view him in his divine, his human, 
or his mediatorial character, he is " altogether lovely." There 
is nothing wanting in him which can in any way conduce to 
the glory of God or the good of men. What shall we say 
then of those who love not such a glorious Being? Surely 
they pour contempt upon him. This is the construction which 
God himself puts upon their conduct ; " Him that honoureth 
me, I will honour ; but he that despiseth me, shall be lightly 
esteemed k ." And is not this a sin of the deepest die? to 
despise him who is the fountain of all excellency ! to despise 
him whom all the angels adore ! What must not such iniquity 
as this deserve? Surely to be despised and abhorred of him 
is the least that such offenders can expect.] 

3. Ingratitude towards the greatest Benefactor 

[Can we reflect a moment on what Christ has done and 
suffered for us, and not stand amazed that there should be a 
creature upon earth that does not love him ? Can we con 
template his mysterious incarnation, his laborious life, his 
painful death, his continual intercession, and all the other 
wonders of his love, and feel no emotions of gratitude to 
wards him ? Or shall ingratitude to earthly benefactors be 
deemed the greatest possible aggravation of a fault, and shall 
such horrid ingratitude of ours be thought light and venial ? 
No ; it stamps an inexpressible baseness on our character ; nor 

h Ps. ii. 12. John v. 23. k 1 Sam. ii. 30. 



392 1 CORINTHIANS, XVI. 22. [1997. 

can any punishment short of that denounced in the text, be 
adequate to such impiety.] 

APPLICATION 

[Let us seriously examine into the evidences of our love 
to Christ ; that if he should ask us, as he did Peter, " Lovest 
thou me?" we may be able to reply with him, "Lord, thou 
knowest all things, thou knowest that I love thee." Let us 
tremble at the thought of subjecting ourselves to the judg 
ments here denounced, and instead of presuming to speak 
against them as too severe, let us make it our constant endea 
vour to escape them. So shall death and judgment be divested 
of all their terrors ; and Christ, whom we love, be the eternal 
portion of our souls.] 



2 CORINTHIANS. 



MDCCCCXCVIII. 

THE TRIALS AND CONSOLATIONS OF MINISTERS USEFUL TO 
THEIR PEOPLE. 

2 Cor. i. 3, 4. Blessed be God, even the Father of our Lord 
Jesus Christ, the Father of mercies, and the God of all com 
fort ; ivho comforteth us in all our tribulation, that we may be 
able to comfort them which are in any trouble by the comfort, 
wherewith we ourselves are comforted of God. 

THE former Epistle to the Corinthians abounded 
with reproofs, for which indeed there was in that 
Church but too much occasion. This epistle is 
altogether of a different kind, and contains a rich 
fund of paternal and most affectionate instruction. 
In the opening of it, St. Paul quite forgets all the 
pain and sorrow which they had occasioned him, 
and blesses God for the consolations he enjoyed, 
especially in the view of those blessed effects which 
had been produced upon their minds by his former 
letter a . How "full of comfort" he was, we may 
judge from the frequent repetition of the word 
" comfort ;" he knew not how to leave the subject, 
or to vary his expression : his whole soul appears to 
have been swallowed up in the contemplation of the 
comfort which he had received from God, and which 
he hoped to be the means of communicating to them 
also. 

That we may entor into the spirit of his words, let 
us notice 

11 I Cor. vii. 4 7. 



2 CORINTHIANS, I. 3, 4. [1998. 

I. His representation of the Deity 

In the Old Testament, Jehovah was known as 
" the God of Abraham ;" but in the New Testament, 
he is exhibited under a yet more endearing character, 
as " the Father of our Lord Jesus Christ, the Father 
of mercies, and the God of all comfort." Observe 
here, 

1. His relation to Christ 

[There is in the Godhead a distinction between the Three 
Persons of the ever-blessed Trinity; the first Person is called 
the Father ; the second Person, the Son ; and the third Person 
is called the Holy Ghost. The Son is said to be " the only- 
begotten of the Father :" but of this inscrutable mystery it 
were in vain to speak, since we should only " darken counsel 
by words without knowledge." It is sufficient for us to know, 
that such a distinction in the Godhead does exist, and that, in 
this sense, God was, from all eternity, " the Father of our 
Lord Jesus Christ." 

Of the manhood of Christ, formed as it was by Omnipotence 
without the intervention of man, God may in a more definite 
sense be said to have been the Father: and in reference to 
this, his miraculous conception in a virgin s womb, Jesus was 
especially designated " the Son of God b ." 

In his mediatorial capacity also, as " Emmanuel, God with 
us," our Lord Jesus Christ stands in covenant relation to God, 
as a Son to a Father ; agreeably to what he himself says, " I 
ascend unto my Father and your Father, to my God and your 
God c ." 

Now, as all the children of Israel claimed a special interest 
in Jehovah as being the seed of Abraham whose God he was, 
so we, who look to Jesus as our common Head and Saviour, 
are entitled to consider his God as our God, since we are in 
him as members of his mystical body, and are altogether " one 
spirit with him." And, as Jesus is infinitely greater in himself, 
and more dear to God, than ever Abraham was, our interest 
in God, by virtue of our union with Jesus, is proportionably 
greater and more endeared.] 

2. His relation to us 

[To us, who are involved in the deepest guilt and misery, 
he is revealed as " the Father of mercies, and the God of all 
comfort." What remarkable expressions are these ! There is 
not a mercy which we enjoy, but it must be traced to him as 
its proper source; nor is there a mercy which we want, but it 

b Luke i. 35. c John xx. 17. Acts xiii. 33. 



1998.] TRIALS AND CONSOLATIONS USEFUL. 395 

may be found in him to the utmost extent of our necessities. 
Nothing but mercy properly flows from him: "judgment is 
his strange act," which is never called forth, till mercy has 
been as it were exhausted. Judgments are his servants ; but 
mercies are his children, in whom is all his delight* 1 . As for 
comfort, he is the God of it, " the God of all comfort." Were 
his will complied with, there would be nothing but comfort in 
the whole universe : it would flow from him as light from the 
sun; so free, so rich, so abundant would be his communications 
of it to every soul. Let the afflicted, of every name and every 
class, only go to him, and he will approve himself " the com 
forter of all them that are cast down," and " the God of that 
particular comfort" which they need; as if all his perfections 
and all his powers centered in that point alone, and were 
exerted to their utmost extent for the relief of their particular 
wants. 

Such is the view which we should at all times have of the 
Deity. If we regard him only as a Lawgiver and a Judge, 
we have no better apprehensions of him than Satan himself 
has. It is our privilege to know him, not merely in the 
terrors of his majesty, but in all the endearments of his love 
and mercy.] 

With this beautiful description of the Deity the 
Apostle combines, 

II. His thanksgiving to him 

Great and manifold were the tribulations which he 
was called to sustain 

[The whole world, both of Jews and Gentiles, seemed 
to be confederate against him. Every man, with the exception 
of those who were converted by his ministry, was his enemy, 
and sought his destruction ; insomuch that he was in daily, and 
hourly, expectation of a violent death 6 . From the Church 
itself too he endured much. The false brethren, who laboured 
incessantly to undermine his influence, and to create dissensions 
in the Church, were a source of continual sorrow to his mind. 
Nor was he free from internal trials also, which caused him 
great uneasiness. What " the thorn in his flesh" was, we do 
not exactly know : but he regarded it as a " messenger of 
Satan, sent to buffet him ;" nor could he find any relief from 
the anguish it occasioned, till he was assured, in answer to his 
repeated and earnest cries, " that a sufficiency of grace" should 
be imparted to him, and that " Christ s strength should be 
perfected in his weakness." 

Not that these trials were peculiar to him: he felt them 

d Mic. vii. 18. e 1 Cor. xv. 30, 31. 



396 2 CORINTHIANS, I. 3, 4. [1998. 

indeed in a more abundant measure than others; but every 
faithful minister in his measure experiences the same. Who 
that is zealous for his God does not incur the hatred of an 
ungodly world? Who that has long ministered in holy things 
has not had occasion to deplore the fall of some, the apostasy 
of others, and the little progress of almost all ; insomuch that 
with many he is made to " travail, as it were, in birth a second 
time, till Christ be formed in them?" Some perhaps, who 
would once have plucked out their own eyes and given them to 
him, are now " become his enemies, because he has told them 
the truth," and reproved them for their reigning and besetting 
sins. And in himself also every minister will find abundant 
occasion to sigh and mourn, especially when he reflects on his 
great insufficiency for the work assigned him, and the effects 
of his unprofitableness upon the souls of others.] 

But he had rich consolations to counterbalance his 
afflictions 

[It was no small comfort to the Apostle that his trials 
were endured in so good a cause. The cross he bore was the 
cause of Christ ; and his afflictions were but the filling up of 
the measure of Christ s afflictions f . Moreover they were so 
many testimonies to him of his fidelity; and of God s accep 
tance of him in his work g . He was sure also that in due time 
they would all be richly recompensed, agreeably to that blessed 
promise, that " if we suffer with Christ, we shall also reign 
with him," and " be glorified together with him" for ever 
more 1 . But besides these consolations of faith and hope, he 
had, as every faithful minister shall have, special manifesta 
tions of God to his soul, sufficient to make him " exceeding 
joyful in all his tribulations." What but a sense of redeeming 
love carried him forward with such zeal and steadfastness in all 
his course ? What but this enabled him, when his back was 
torn with scourges, and his feet were made fast in the stocks, 
to fill his prison, not with mournings and complaints, but with 
songs of praise and thanksgiving? And in like manner shall 
all who serve the Lord with fidelity be supported under their 
trials, and be favoured with consolations proportioned to their 
afflictions.] 

To enter into his feelings aright, it will be proper 
to notice yet further 

III. The more particular grounds of his thanks 
giving 

f Col. i. 24. e Lukexxi. 12, 13. 

h 2 Tim. ii. 12. Rom. viii. 17. 



1998.] TRIALS AND CONSOLATIONS USEFUL. 397 

The design of God in these dispensations was in a 
more especial manner an occasion of gratitude to 
his soul. He felt that by this his diversified experi 
ence, he was better fitted for the discharge of his 
high office, and better qualified to comfort his afflicted 
brethren. By it, 

1. He was better qualified to comfort others 

[None but those who have been in deep waters are capable 
of entering into the feelings of a tempest-tossed soul. It was 
from his " having been in all points tempted like as we are, 
that Jesus himself was so tenderly touched with the feeling of 
our infirmities," and that he acquired, so to speak, " a power 
to succour his tempted people ." Thus Paul learned to parti 
cipate with others both in their joys and sorrows. Were they 
assaulted either by men or devils, he knew both the extent of 
the trial, and the consolations proper to be suggested for the 
mitigation of it. He could delineate the workings of the 
afflicted mind : he could state its various discouragements, and 
the devices by which Satan laboured to aggravate its sorrows. 
He needed only to report his own experience, and to apply to 
others the remedies he had found effectual for his own soul. 
In a word, the lessons which he himself had learned in the 
school of adversity, he was enabled to teach others, and thus 
eventually to " comfort others with the same comfort where 
with he himself had been comforted of God." 

Now this very consideration constituted no small part of that 
comfort for which he so gratefully adored his God. He saw 
that, whether he was afflicted or comforted, his experience was 
designed to promote, and did actually promote, " the consola 
tion and salvation of others*:" and there he did rejoice, and 
determined, even though his trials should proceed to the 
utmost possible extremity, to rejoice, and to bless and magnify 
his God 1 . 

In this view will every faithful minister rejoice, thankful 
alike either for joys or sorrows, if only they may fit him for a 
more profitable exercise of his ministry, and ultimately advance 
that for which alone he deserves to live, the consolation and 
salvation of those committed to his charge.] 

2. He was made to edify others by his example 

[The supports which Paul experienced under his accumu 
lated trials, were a source of great encouragement to others. 
His imprisonment at Rome, which he was apprehensive might 
intimidate many, and impede the success of his ministry, 

1 Heb. ii. 18. and iv. 15. * ver. 6. Phil. ii. 17, IS. 



398 2 CORINTHIANS, I. 3, 4. [1998. 

" turned out rather to the furtherance of the Gospel : for his 
bonds in Christ being manifest in all the imperial palace, and 
in all other places, many of his brethren, waxing confident by 
his bonds, were so much the more bold to speak the word 
without fear m ." Thus, though he was bound, " the word of 
God was not bound ;" on the contrary, " it had free course and 
was glorified :" and the tidings which he received respecting 
the steadfastness of his converts, far overbalanced all his pains 
and sorrows. Hear how he speaks of this in his First Epistle 
to the Thessalonians : " When Timotheus came from you unto 
us, and brought us good tidings of your faith and charity, we 
were comforted over you, brethren, in all our affliction and 
distress by your faith : for now we live, if ye stand fast in 
the Lord"." 

And who that loves his people will not gladly lead them in 
the van of the battle, if he may but encourage them to " fight 
the good fight of faith?" Surely no good soldier of Jesus 
Christ will regret the wounds he receives in this holy conflict, 
if others be animated by his example to " quit themselves like 
men" till they have gained the victory.] 

ADDRESS 

1. Those who are afraid of suffering for Christ s 



[Let it not be thought that the cross of Christ is so heavy 
as it appears to be. Were we indeed left to bear it alone, or 
were there no consolations afforded by him to his suffering 
people, we might well be terrified at the idea of being called to 
sustain it. But the Lord himself will lighten it by his almighty 
power, and will succour us with such preternatural strength, 
that, instead of sinking under the weight, we shall rejoice that 
we are counted worthy to bear it, and shall account our very 
sufferings an inestimable gift bestowed upon us for his sake . 
And if here we are enabled so to " glory in the cross of 
Christ," what shall we do hereafter ? Do any of those who 
once " came out of great tribulation," now regret any thing 
that they ever endured for Christ s sake ? Are not their pre 
sent joys an abundant recompence for all their sorrows p ? 
Fear not then to follow Christ, though you should 
have to take up the heaviest cross that can be laid upon you : 
for, if you will but bear it after him, you shall find that " his 
yoke is easy, and his burthen light."] 

2. Those who have experienced the consolations 
of the Gospel 

m Phil. i. 1214. 1 Thess. iii. G 8. 

Phil. i. 29. P Rev. vii. 1317. 



1999.] TESTIMONY OF A GOOD CONSCIENCE. 399 

[Make the improvement of them which the Apostle did ; 
Bless God for them ; and improve them for the good of others. 
Have you by your own experience found God to be " a Father 
of mercies, and a God of all comfort?" acknowledge him under 
this blessed character, and commend him to all for the instruc 
tion and comfort of their souls. Your consolations are not 
given you for yourselves merely, but for others also ; that you 
may be channels of communication between God and them. 
Many there are who need your friendly offices; many with 
weak " hands, and feeble knees, and fearful hearts," whom, 
with God s blessing, you may support and comfort. O remem 
ber, that it is a god-like office to " comfort them that are 
cast down," " to give them beauty for ashes, the oil of joy for 
mourning, and the garment of praise for the spirit of heavi 
ness!" And in thus improving your diversified experiences, 
you will enrich both yourselves and others : I may add too, 
you will have the best evidence, that they are wrought in you 
by the Spirit of God : for it is in this improvement of them 
that " pure and undefiled religion" very principally consists q . 
You may be assured also, that, in thus drawing out your soul 
to the hungry, and satisfying the afflicted soul, " your own 
souls shall become like a watered garden, and like springs of 
water, whose waters fail not 1 ."] 

1 Jam. i. 27. 

r Isai. Iviii, 10, 11. If this be addressed to a Visiting Society, 
this idea must be more fully insisted on. 



MDCCCCXCIX. 

THE TESTIMONY OF A GOOD CONSCIENCE. 

2 Cor. i. 12. Our rejoicing is this, the testimony of our con 
science, that in simplicity and godly sincerity, not with fleshly 
wisdom, but by the grace of God, we have had our conversa 
tion in the world. 

GREATLY as the Apostle merited the admiration 
of all, there was not any thing which he did that 
was not made an occasion of complaint against him. 
His enemies at Corinth were numerous and power 
ful : and so grievous had been their influence in pro 
ducing divisions and contentions amongst his converts, 
that he was constrained to menace them with a 
speedy visit, in case his remonstrances with them 
should not be duly regarded 11 . Had he proceeded 

a 1 Cor. iv. 18 21. 



400 2 CORINTHIANS, I. 12. [1999. 

thither immediately, they would have represented 
him as a man, who could not endure the least con 
tradiction, hut tyrannized over his followers in a most 
despotic manner: but when a few months elapsed 
without their seeing him, they spoke of him as a 
weak man, who did not know his own mind, or dared 
not to execute his own purpose. But against these 
accusations he answered, that the delay of his journey 
had been not at all owing to any versatility of mind 
in him, but partly to outward impediments which he 
could not easily have removed, and partly to the 
unwillingness he had felt to exercise the severity 
which their misconduct called for b . Under all their 
misrepresentations, however, he had felt much peace 
of mind : because he had the testimony of his own 
conscience, that, in his ministrations in general, and 
in his whole conduct towards them in particular, he 
had acted to God, without any corrupt bias whatso 
ever. This he asserts in our text ; from whence we 
shall take occasion to shew, 
I. Of what kind our conversation in the world should 

be- 
That our actions should be consonant with all the 
strictest rules of morality, is a truth so obvious, that 
we need not at present insist upon it. It is not so 
much of actions, as of principles, that we are now 
called to speak. The Christian should have respect 
to God in all that he does, and should approve him 
self to God, 

1. In his ends and designs 

[There should be no leaning to self in any thing that we 
do; no view to the advancement of our own interest, or repu 
tation, or influence, but a single desire to do only what we 
verily believe to be the will of God, and what shall most con 
duce to his glory. This principle is to be carried into every 
thing, the most minute, as well as the most important : 
" Whether we eat, or drink, or whatever we do, we should do 
all to the glory of God c ." By this the Apostle had regulated 
his conduct towards the Corinthian Church. Whether he had 
exercised authority or forbearance, he had had this only in view; 

b ver. 8, 23. c i Cor. x. 31. 



1999.] TESTIMONY OF A GOOD CONSCIENCE. 401 

And we in like manner, whether we proceed in an uniform 
tenour, or diversify our conduct according to existing circum 
stances, should exclude every other consideration from our 
minds: "we should choose only the things that will please d " 
and glorify our God.] 

2. In the means by which he prosecutes his ends 

[Here the utmost simplicity of mind should always pre 
vail. We should not listen to the dictates of " fleshly wisdom," 
but with "godly sincerity" proceed in a plain straight-forward 
way. Not that we are to discard human wisdom : for we are 
told to " walk in wisdom towards them that are without." 
But, though we are to be " wise concerning that which is 
good, we are to be simple concerning evil 6 ," and are to com 
bine the " wisdom of the serpent with the harmlessness of the 
dove f ." In no respect are we ever "to do evil that good may 
come." Here, however, many fail. On two different occasions 
do we find even Abraham himself grievously erring in this par 
ticular, and reproved for it by a heathen prince g . And Isaac 
also was faulty in the very same thing, denying his wife, lest 
for her sake he should be put to death h . It was to the same 
weakness that we must ascribe the conduct of Peter, when, 
through fear of Judaizing teachers, he constrained the Gentiles 
to conform to the Jewish rites. He thought he should in that 
way remove a stumbling-block from the Jews : and so far he 
was right, in wishing to remove a stumbling-block out of their 
way ; but he was wrong in the means he adopted for that end : 
he knew that the Gentiles were not bound by the Jewish law ; 
and therefore he had no right to impose this yoke upon them: 
and he was justly blamed by Paul as " not walking uprightly " 
in this particular 1 . Whatever be our end, we must do nothing 
to accomplish it which will not bear the light, and stand the 
test of the severest scrutiny. We must act simply under the 
influence of " the grace of God," and never in a way of carnal 
policy. Our ends, and our means, must be alike regulated by 
the word of God, and alike conducive to the glory of his 
name. 

Such then is to be our conversation in the world ; it must 
not only be moral, but religious, having respect in all things to 
God s word as the rule, and his honour as the end ; whilst all 
selfish ends and human policy must be utterly discarded.] 

But as internal principles are difficult to be dis 
cerned, we proceed to shew, 

d Isai. Ivi. 4. e Rom. xvi. 19. { Matt. x. Iti. 

R Gen. xii. 13, 18, 19. and xx. 2, 5, 9, 10. !> On. xxvi. 710. 

1 Gal. ii. 1114. 

VOL. XVI. D I) 



402 2 CORINTHIANS, I. 19.. [1999. 

II. What evidence we should have, that it is such 

as God requires 

Men can judge only of acts, and can ascertain 
principles no farther than they are illustrated by the 
outward fruits produced by them. The inward mo 
tives and dispositions of the mind can be discerned 
only by ourselves, and by God, who searcheth the 
heart. Nor can they be discovered even by ourselves 
without great care and watchfulness. We are very 
apt to mistake our own motives and principles, just 
as the Disciples did, when they would have called 
fire from heaven to consume a Samaritan village : 
" they knew not what spirit they were of." But we 
ought not to be so deceived respecting our conver 
sation : 

We ought to have " the testimony of our con 
science" respecting it 

[We should have a consciousness, that we do indeed desire 
to do the will of God, and that we would not willingly either 
go beyond it, or fall short of it, in any thing. We should be 
able to make the same appeal to our God and Saviour as Peter 
did, " Lord, thou knowest all things ; thou knowest, that I 
love thee," and that I am seeking nothing but the glory of thy 
name : thou knowest that, in order to find out thy will, 
I study thy blessed word, and seek instruction from thy 
good Spirit, and commit my ways to thy guidance : thou 
knowest that, though I often have doubts and misgivings whe 
ther I do really adopt the most perfect line of conduct, I do 
not intentionally deviate from any thing which I believe to be 
pleasing and acceptable to thee. I can appeal to thee, that I 
do continually exercise myself to keep a conscience void of 
offence both towards God and man. ] 

Such a testimony may be enjoyed by every one 
of us 

[It is not the result of pride, as some would imagine ; but 
the voice of God s blessed " Spirit bearing witness with our 
spirits." When Job was accused of harbouring some hidden 
iniquity, which had brought down such signal judgments upon 
him, he made his appeal to God in these energetic terms, 
" Thou knowest that I am not wickedV The Apostle Paul 
frequently appealed in like manner to the heart-searching God. 
In the very chapter before us he says, " I call God for a record 

k Job x. 7. 



1999. J TESTIMONY OF A GOOD CONSCIENCE. 403 

upon my soul, that, to spare you, I came not as yet unto 
Corinth 1 ." But in the Epistle to the Romans we have a more 
remarkable instance. It was supposed by the Jews, that the 
Apostle s love to the Gentiles necessarily argued a want of 
love towards his brethren of the Jewish nation : and he, in 
order to silence for ever such an accusation, says, " I say the 
truth in Christ, I lie not, my conscience also bearing me wit 
ness in the Holy Ghost, that I have great heaviness, and con 
tinual sorrow in my heart for my brethren" 1 ." What forbids 
then that we should have the same testimony respecting our 
principles, and that we should be able to make the same appeal 
to Almighty God ? If we have really walked as before him, 
we " have the same witness of it in ourselves"," and may say 
with Job, " He knoweth the way that I take : when he hath 
tried me, I shall come forth as gold. My foot hath held his 
steps : his way have I kept, and not declined ."] 

Blessed is that man who has such an evidence 
within him ! but no words can adequately describe, 

III. The comfort which such a testimony will pro 
duce- 
It was a matter of no small comfort to the Apostle 

that he had this testimony. And to every one who 

possesses it, it is a solid ground of joy and triumph p . 

It is of unspeakble comfort, 

1. Under the reproaches and calumnies of men 

[The servants of God will always be hated and calum 
niated by an ungodly world : and, generally speaking, the more 
zealous they are in the discharge of their duty, the more 
virulent will be the opposition made to them. We have seen 
already the construction which the Apostle s enemies at Corinth 
put on the delay of his journey thither : and in other parts of 
this epistle we are told, that he was represented by them as 
"walking after the flesh q ," and as "craftily endeavouring to 
catch men with guile r ." And it is highly probable that those 
who did not understand the principles on which he acted, 
would speak of him as the most changeable and inconsistent 
of men ; sometimes observing days and ceremonies, and at 
other times violently opposing the observance of them. But 
he cared little for their censures, when he had the testimony 
of his own conscience that he was acting right. Thus it is 
that pious characters are judged at this day. People are glad 

1 ver. 23. m Rom. ix. 1, 2. n 1 John v. 10. 

Job xxiii. 10, 11. P KavxiW q 2 Cor. x. 2, ;j. 

r 2 Cor. xii. 16. 

D D 2 



404 2 CORINTHIANS, I. 12. [1999. 

to find fault with them. Every thing they do is made an 
occasion of reproach to them. Whether they more affect the 
austerity of John, or the ease and familiarity of Jesus, whether 
they pipe or mourn, they are equally condemned 8 . As for the 
reasons of their conduct, or the truth of the reports that are 
circulated respecting them, no one will take the trouble to 
make the least inquiry. Sometimes it happens, as in the case 
of Joseph, that appearances are against them, and that they 
have no means of clearing their own character : O what a 
satisfaction is it to them under such circumstances, that God 
knoweth their hearts, and will vindicate them in the last day 
from the aspersions that are cast upon them ! Doubtless that 
pure and conscientious man had much sweeter composure of 
mind in prison, even whilst " the iron of the stocks entered 
into his soul," than had the adulterous queen, at whose instance 
these pains were inflicted on him. And every man who enjoys 
the testimony of his own conscience, is out of the reach of 
those shafts by which ungodly men endeavour to wound his 
reputation, and destroy his peace.] 

2. In the prospect of death and judgment 

[No man who knows his own sinfulness will presume to 
justify himself before God: but, in relation to particular accu 
sations, or to the general desire of his soul to please God, every 
man, who is truly upright, may enjoy the richest consolation 
in the prospect of that day when the truth shall be brought 
to light, and every man who has served God in sincerity and 
truth shall have a sentence of approbation from the lips of his 
Judge. It was in the view of this day, that Paul made so 
light of the obloquy that was cast upon him 1 . And in the near 
approach of death, Hezekiah found in the records of his own 
conscience a most consolatory reflection. For his country, and 
for the cause of God in the land, " he wept sore :" but for his 
own departure he had no reason to mourn": he had approved 
himself faithful in the discharge of his duty ; and he had no 
ground to dread the judgment that would be pronounced upon 
him. But would the same confidence become us ? Yes, in 
proportion as the same grounds exist for it: for " if our heart 
condemn us, God is greater than our heart, and knoweth all 
things : but, if our heart condemn us not, then have we confi 
dence towards God, and may assure our hearts before him*."] 

ADVICE 

1. Seek to have your conscience duly enlightened 

[If conscience itself be not enlightened by the word and 
Spirit of God, its testimony will be extremely fallacious: it 

s Matt. xi. 17 19. l 1 Cor. iv. 3 5. 

11 Isai. xxxviii. 3. x 1 John iii. 19 21. 



1999.] TESTIMONY OF V GOOD CONSCIENCE. 405 

may give a sentence of approbation where the severest con 
demnation is due y . If not itself regulated according to the 
Scriptures of truth, it will be a false guide and a deceitful 
comforter ] 

2. Consult it daily as in the presence of God 
[Inquire into its records of the past, and seek its direction 

for the future. Consult it in reference to every part of your 
duty, and especially in reference to the end for which you live, 
and the means you are using to attain it. If you will listen to 
its voice, it will tell you whether you are living to yourselves, 
or to your God ; and whether you are exercising that care 
and watchfulness, that labour and self-denial, that zeal and 
love, which are necessary to bear out a testimony in your 

favour The more diligently you consult it in your 

hours of leisure and retirement, especially if you take care to 
implore earnestly from God the influences of his Spirit, the 
more salutary will be its warnings, and the more consoling its 
testimonies in your favour.] 

3. Endeavour to keep it pure 

[Excellent was that resolution of Job, " My heart shall 
not reproach me as long as I live z ." True it is, that whilst you 
are in this ensnaring world, exposed as you are to temptations 
without and to corruptions within, there will be frequent 
occasion to lament the defilements you contract. But go 
from day to day, and from hour to hour, to the fountain of 
Christ s blood, which is " able to cleanse you from all sin," 
and " from an evil conscience." And let not any sin, however 
small it may in appearance be, continue unrepented of, or 
unmortified ] 

4. Aim at the highest attainments 

[It is not at a course of moral actions only that you must 
aim, but at a life entirely and unreservedly devoted to God. 
" The single eye" is that after which you must aspire; and 
" the simplicity that is in Christ," is that which you must hold 
fast under all possible circumstances. Every action, every word, 
every thought, must, if possible, be under the influence of 
Divine grace, and be " brought into captivity to the obedience 
of Christ." Strive for this with all your might; and then we 
will venture to say, that in you shall that word be fulfilled ; 
" Mark the perfect man, and behold the upright ; for the end 
of that man is peace 3 ."] 

* Acts xxvi. 9. * Job xxvii. 6. a Ps. xxxvii. 37. 



2 CORINTHIANS, I. 13. [2000. 

MM. 

THE CHURCHMAN S CONFESSION, OR AN APPEAL TO THE 

LITURGY. 

2 Cor. i. 13. We write none other things unto you, than what 
ye read or acknmvledge. 

AS the testimony of one s own conscience is the 
strongest support under false accusations, so an ap 
peal to the consciences of others is the most effectual 
means of refuting the charges that are brought 
against us. To this species of argument God himself 
condescended to have recourse, in order to convince 
his people, that the evils which they imputed to him 
originated wholly in their own folly and wickedness : 
" O inhabitants of Jerusalem and men of Judah, 
judge, I pray you, betwixt me and my vineyard. 
What could have been done more to my vineyard, 
that I have not done in it ? wherefore when I 
looked that it should bring forth grapes, brought it 
forth wild grapes a ?" " Have I been a wilder 
ness unto Israel ? a land of darkness ? wherefore say 
my people, We are lords, we will come no more 
unto thee b ?" " Ye say, the way of the Lord is not 
equal. Hear now, O house of Israel, Is not my way 
equal? are not your ways unequal ?" The inspired 
writers also not unfrequently vindicate themselves in 
a similar manner. St. Paul, for instance, had been 
represented by some at Corinth as fickle and incon 
stant, because he had not come to them at the time 
they had expected him. To clear himself from this 
imputation, he informs them, that he had met with 
insuperable obstacles in Asia, which had prevented 
him from prosecuting his intended journey ; and that 
in the whole of his conduct towards them he had 
been actuated, not by temporizing motives and carnal 
policy, but by the most strict unblemished integrity. 
He declares, that he had " the testimony of his own 
conscience" respecting this d ; and that he had a 
further testimony in their consciences also, respecting 

a Isai. v. 3, 4. b Jer. ii. f>, 31. 

l-v/i k. xviii. 2">. d 2 Cor. i. 12. 



2000. j THE CHURCHMAN S CONFESSION. 407 

the truth of what he said ; that, in asserting these 
things, " he wrote no other things than what they 
read in his former epistle, and were constrained to 
acknowledge ; and he trusted they should acknow 
ledge even to the end." 

The faithful minister of Christ derives great ad 
vantage from being able to appeal to records, the 
authority of which is acknowledged by his hearers. 
By referring them to the Holy Scriptures in proof of 
all that he advances, he establishes his word upon 
the most unquestionable authority, and fixes convic 
tion upon their minds. The ministers of the Church 
of England have yet further advantage, because, in 
addition to the Scriptures, they have other authorities 
to which they may refer in confirmation of the truths 
they utter. It is true, we are not to put any human 
compositions on a level with the inspired volume : 
the Scriptures alone are the proper standard of truth ; 
but the Articles, Homilies, and Liturgy of the Church 
of England are an authorized exposition of the sense 
in which all her members profess to understand the 
Scriptures. To these therefore we appeal as well as 
to the sacred records. But because it would occupy 
more time than can reasonably be allowed for one 
discourse to appeal to all at once, we shall content 
ourselves with calling your attention to the Liturgy, 
and especially to that part of it which we call the 
General Confession. We will briefly state what doc 
trines we insist upon as necessary to be received ; and 
under each we will compare our statements with what 
we " read" in the Scriptures, and "acknowledge" in 
our prayers : And we trust that, after having done 
this, we shall be able to adopt the language of the 
text, and say, " We write none other things unto you 
than what ye read, and acknowledge." 

There are three things, which, as it is our duty, 
so also it is our continual labour, to make known ; 
namely, Our lost estate The means of our recovery 
and The path of duty. 

Permit me then to state what we declare respecting 
the first of these points, Our lost estate. 



408 2 CORINTHIANS, I. 13. [2000. 

We declare, that every man is a sinner before God : 
that hoth the actions and the hearts of men are de 
praved : that whatever difference there may be be 
tween one and another with respect to open sin, there 
is no difference with respect to our alienation from 
God, or our radical aversion to his holy will. We 
affirm, that, on account of our defection from God, 
we deserve his heavy displeasure : that the most 
moral and sober, as well as the base and profligate, 
are under condemnation on account of sin : and that 
all of us without exception must perish, if we do not 
turn to God in the way that he has prescribed. 

We think, yea we are sure, that we have abundant 
proof of these things in the Holy Scriptures. The 
universality of our departure from God, and of our 
danger in consequence of it, is declared in the strong 
est terms by St. Paul in his Epistle to the Romans. 
" There is none righteous," says he, " no not one : 
there is none that understandeth ; there is none that 
seeketh after God : they are all gone out of the way ; 
they are together become unprofitable ; there is none 
that doeth good, no not one." To this he adds, 
" that every mouth must be stopped, and all the 
world become guilty before God e ." We could wish 
you particularly to notice what an accumulation of 
words there is in this short passage to prove the 
universality of our guilt and misery. Of righteous 
persons, there is " none," " none," " none," " no not 
one," "no not one :" " all" are guilty, all " together," 
even " every" person, and " all the world." Will any 
one, after reading this passage, presume to think 
himself an exception ? 

Nor is the depth of our depravity less clear than 
its universality. " The heart," says Jeremiah, " is 
deceitful above all things, and desperately wicked ; 
W T ho can know it f ?" This is spoken, not of some 
particular person or age or country, but of mankind 
at large, even of our whole race. Solomon affirms 
the same when he says, " The heart of the sons of 

e Rom. iii. 10 19. f Jer. xvii. 9. 



2000.] THE CHURCHMAN S CONFESSION. 409 

men is full of evil ; madness is in their hearts while 
they live, and after that they go to the dead g ." And 
to the same effect is that declaration of St. Paul, 
that " the carnal mind is enmity against God, for it 
is not subject to the law of God, neither indeed can 
be h ." To these general affirmations of Scripture, 
we may add the confessions of the most eminent 
saints. Job, who was the most perfect man on 
earth in his day, no sooner attained the knowledge 
of his real character, than he exclaimed, " Behold I 
am vile 1 ." St. Paul also, speaking of himself and of 
all the other Apostles, says, " We all had our con 
versation in times past in the lusts of our fiesh, 
fulfilling the desires of the flesh and of the mind ; 
and were by nature the children of wrath, even as 
others k ." 

In labouring to establish these awful truths, we 
are often considered as libelling human nature, and 
as representing men in such an humiliating and dis 
tressed state as to fill them with melancholy, or 
drive them to despair. Let us then, in vindication 
both of ourselves and of our doctrines, compare these 
assertions with our public acknowledgments. We 
begin our Confession with saying, " We have erred 
and strayed from thy ways like lost sheep" This is a 
peculiar expression that must not be overlooked. 
We apprehend it does not mean merely that we have 
departed from God, but also that we have never 
sought to return to him : for other animals will find 
their way back when they have wandered from 
their home ; but it is rarely, if ever, known that the 
sheep traces back its footsteps to the fold from 
whence it has strayed : if it return at all, it is not by 
any foresight of its own. How just a picture does 
this exhibit of our fallen race ! That we have 
departed from God is too plain to be denied : but in 
how few do we behold any solicitude to return to 
him ! How few are there who search the Scriptures 
daily, in order to find their way back ! How few 

Eccl. ix. 3. h Rom. viii. 7. 

1 Job xl. 4. k Eph. ii. 3. and Tit. iii. 3. 



410 2 CORINTHIANS, I. 13. [2000. 

who implore help and direction from their God with 
an earnestness at all proportioned to the urgency of 
their case ! 

Is it inquired, wherein we have so greatly erred ? 
Our own acknowledgments contain the most satis 
factory reply : " We have followed too much the devices 
and desires of our own hearts" How true is this ! 
Look at all mankind ; see them from infancy to 
youth, and from youth to old age ; What are they 
all following ? are they obeying unreservedly the 
commands of God ? are they, in compliance with 
his will, mortifying every evil propensity, and doing 
the things which are pleasing in his sight ? Alas ! 
nothing is further from their minds than this. Their 
pursuits indeed vary according to their age, their 
circumstances, their habits ; but whatever they be, 
they are no other than the devices and desires of 
their own hearts : if in any thing they appear to do 
the will of God, they do not act from a principle of 
love to him, but from a desire to conform to the cus 
toms of their country, and to lay a foundation for self- 
applause. The whole tenour of our lives is but too 
justly marked in those following acknowledgments, 
" We have offended against thy holy laws : we have 
left undone those things which we ought to have done ; 
and have done those tilings which we ought not to have 
done" Permit me to ask, which of the laws of God 
have we not violated times without number ? Shall 
we say, We have not committed murder or adultery ? 
How vain the boast, if we interpret the command 
ments in their full latitude, and call to mind the 
declarations of our Lord, that an angry word is 
murder, and a wanton look adultery 1 ! To go into 
all our sins of omission and commission, were an end 
less task. Suffice it to say, that in ten thousand in 
stances " we have sinned, in thought, word, and deed, 
against the Divine Majesty;" and have habitually 
neglected the interests of our souls. 

Perhaps it may be said, " Our actions indeed have 
been evil, but our hearts are good." But how does 

1 Matt. v. 27, 28. 



2000.] THE CHURCHMAN S CONFESSION. 411 

this accord with that which in our confession forms 
the summit of the climax, " There is no health in us ?" 
Here our Church has taught us to trace all the evils 
of our life to the fountain-head, a corrupt and wicked 
heart. In this expression she evidently refers, either 
to that confession of the Apostle, " In me, that is, in 
my flesh, dwelleth no good thing;" or rather to 
that most humiliating declaration of the prophet, 
" From the sole of the foot even to the head, there is 
no soundness in us, but wounds, and bruises, and 
putrifying sores ." The import of the words is plain : 
we confess before our God, that we are altogether 
depraved ; that we are disordered in every member 
of our body, and in every faculty of our soul ; that 
our understanding is darkened, our will perverse, our 
affections sensual, our memory treacherous, our con 
science seared, and all our " members instruments of 
unrighteousness and sin." 

Thus far then we are fully vindicated, vindicated 
too, we trust, in your consciences, in all that we 
have affirmed respecting the lost estate of man. We 
do indeed represent the whole human race as in a 
most deplorable condition : but no member of our 
establishment can controvert our positions without 
denying the plainest asseverations of Holy Writ, 
and contradicting his own most solemn acknowledg 
ments. 

Let us now turn our attention to the second point 
which we proposed to notice, namely, The means of 
our recovery from this state. 

We affirm that, in order to obtain salvation, two 
things are necessary ; " Repentance towards God, 
and faith in our Lord Jesus Christ ." By repentance, 
we do not mean that superficial work which consists 
in saying, I am sorry for what I have done ; but in 
such a deep sense of our guilt and danger, as leads 
us with all humility of mind to God, and stirs us up 
to a most earnest application to him for mercy. We 
must feel sin to be a burthen to our souls : we must 
be made to tremble at the wrath of God which we 

ra Rom. vii. 18. n Isai. i. .">, (J. Acts xx. 21. 



412 2 CORINTHIANS, I. 13. [2000. 

have merited : we must cry to him for deliverance 
from it, as Peter cried for preservation from the 
waves, " Save, Lord, or I perish :" and this must 
be our experience, not merely after some flagrant 
transgression, or on some particular occasion, but at 
all times : it must be, as it were, the daily habit of 
our minds. 

Is it needful to confirm this from the Holy Scrip 
tures ? Surely we need not be reminded of what our 
Lord has repeatedly affirmed ; " Except ye repent, 
ye shall all perish p ." We need not be told that it 
is "the weary and heavy laden" whom Christ in 
vites 1 : that it is "the broken and contrite heart 
which God will not despise 1 :" that we must " lothe 
ourselves for all our abominations 8 ;" that we must 
"sow in tears, and go on our way weeping 1 :" that 
we must cry with Paul, " O wretched man that I am, 
who shall deliver me u ?" and with Job, " I repent and 
abhor myself in dust and ashes*." 

Yet, when this is insisted on, and pressed upon the 
conscience as of universal, absolute, and indispensa 
ble necessity, we are told, that we carry matters to 
excess : that, however such bitter contrition may 
suit the profligate and abandoned, it is unnecessary 
in the case of the more moral and decent : they 
have never done any thing that requires such deep 
humiliation ; they have no such cause to fear and 
tremble ; they have indeed sinned, but are in no 
danger of perishing ; nor have they ever merited the 
wrath of God. 

But is it not astonishing that any member of the 
established Church should be so ignorant as to make 
these vain assertions? What are the terms in which 
we address the Divine Majesty every time that we 
attend his worship ? " Do thou, O Lord, have mercy 
upon us, miserable offenders : Spare thou them, O God, 
which confess their faults : Restore thou them that are 
penitent" Have we then been dissembling with God 

P Luke xiii. 3, 5. 9 Matt. xi. 28. r Ps. li. 17. 

B Ezek. xxxvi. 31. l Ps. cxxvi. ">, 6. u Rom. vii. 24. 
* Job xlii. 6. 



2000.] THE CHURCHMAN S CONFESSION. 413 

all our days ; calling ourselves " miserable offenders," 
when we feel no misery at all ; and when, instead of 
bewailing our offences, we think ourselves almost, if 
not altogether, as good as we need to be ? In this 
prayer we do not presume even to expect mercy, ex 
cept as persons deeply penitent and contrite. And 
let it be remembered, that these petitions are put 
into the mouths of all the congregation ; there is 
not one form for one class of persons, and another 
for another ; but all profess to approach God as the 
repenting publican, " smiting upon their breasts, and 
crying, God be merciful to me a sinner y !" We mean 
not to say, that no person can hope for mercy, who 
does not feel such or such a measure of contrition 
(for all who pray in sincerity may hope for acceptance, 
though ther hearts be not so contrite as they could 
wish), but to shew, that all members of the Church of 
England acknowledge that penitence is highly suited 
to their state. 

But, besides their repentance, we observed, that 
faith also was necessary, even faith in the Lord Jesus 
Christ. This we invariably and inflexibly affirm. As 
it is not our good works and meritorious life that will 
save us, so neither will our repentance save us. If 
we could shed rivers of tears, they would never avail 
to cleanse us from one single sin. It is the blood of 
Christ, and that alone, that can atone for our guilt : 
That is " the fountain that was opened for sin and 
for uncleanness 2 :" and as long as the world shall 
stand, we must require of sinners to wash in it, in 
order that they may be clean. And, forasmuch as 
men are with great difficulty turned from endeavour 
ing " to establish their own righteousness a ," or to 
unite their own fancied merits with the merits of 
Christ, we guard them strongly against this fatal 
error ; we declare to them, that, if they do this, they 
will invalidate the whole Gospel ; and that, if ever 
they be saved at all, it must be by a humble, simple 
reliance on the Lord Jesus Christ. That there are 

y Luke xviii. 13. z Zech. xiii. 1. Rom. x. 3. 



414 2 CORINTHIANS, I. 13. [2000. 

blessings promised to the penitent, and to the obe 
dient, we very willingly allow : and on proper occa 
sions we are glad to bring forward those promises, in 
order to encourage men to repent and obey : but that 
men are justified by their repentance or obedience, 
or in any other way than by faith in the Lord Jesus 
Christ, we utterly deny. And we declare that, if 
men seek to be justified in any other way, " Christ 
shall profit them nothingV 

And do we, in affirming these things, deviate at all 
from what we read in the Holy Scriptures ? Does not 
our blessed Lord expressly say, " I am the way, the 
truth, and the life ; no man cometh unto the Father 
but by me ?" He tells us plainly, that "he who be- 
lieveth on him, hath everlasting life ; and that he who 
believeth not, shall not see life, but the wrath of God 
abideth on him d :" and again, " He that believeth, 
shall be saved ; and he that believeth not, shall be 
damned 6 ." To the same effect also is the testimony 
of his Apostles : we find them invariably directing 
penitents to believe in him as the only, and effectual, 
means of obtaining acceptance with God. When the 
jailor came in to Paul and Silas, trembling, and 
crying, "Sirs, what shall I do to be saved?" the an 
swer given him was, " Believe on the Lord Jesus 
Christ, and thou shalt be saved f ." Instead of varying 
their directions according to the different characters 
they addressed, they affirm, in the strongest manner, 
that " there is no other foundation whereon any man 
can build g ," " nor any other name whereby any man 
can be saved h ." And when they saw in any a dispo 
sition to unite the observance of some ceremonial or 
moral duties as a joint ground of their hope, they 
warned them plainly, that their salvation must be 
"wholly of grace or wholly of works 1 ;" and that, if 
they relied in any measure upon their works, " they 
were fallen from grace," they were " become debtors 
to do the whole law," and that " Christ was become of 

b Gal. v. 2. c John xiv. G. d John iii. 36. 

e Mark xvi. 16. f Acts xvi. 30, 31. el Cor. iii. 11. 

11 Acts iv. 12. i Rom. xi. 6. 



2000.] THE CHURCHMAN S CONFESSION. 415 

no effect unto them k ;" with respect to them " he 
was dead in vain 1 ." 

Offensive as these statements are, and reprobated 
as being of a licentious tendency, wherein do they 
differ from our own acknowledgments ? We pray 
that God would " restore to his favour them that are 
penitent ;" but how, and in what manner, do we 
expect that restoration to be accomplished ? Is it 
uncovenanted mercy that we ask ? Or is it according 
to our own good works that we desire to find accept 
ance ? No ; we profess that our reliance is altoge 
ther on God s promises as they are revealed in the 
Gospel ; " Restore us, according to thy promises de 
clared unto mankind in Christ Jesu our Lord." Among 
the promises to which we may be supposed to refer, 
the following must certainly be numbered : " Look 
unto me, and be ye saved m ." " Come unto me, and 
I will give you rest n ." "Him that cometh unto me, 
I will in no wise cast out ." "The blood of Jesus 
Christ cleanseth from all sin p ." "All that believe, 
shall be justified from all things q ." " Though your 
sins be as crimson, they shall be white as snow 1 ." 
But whatever the promises be, whether their reference 
to Christ be more or less plain, we are assured, that 
it is in him, and in him alone, that the promises are 
confirmed to us ; for the Apostle says, " All the pro 
mises of God IN HIM are yea, and IN HIM amen 8 ." 
It is in Christ alone that God can " be just, and at 
the same time the justifier of sinners 1 :" and therefore 
when we plead that promise, that " if we confess our 
sins, God is faithful and just to forgive us our sins, 
and to cleanse us from all unrighteousness"," we can 
expect its accomplishment in no other way than 
through faith in Christ. 

Thus under this head also may be seen a perfect 
harmony between those things which we have affirmed, 



k Gal. v. 3, 4. i Gal. ii. 21. n Isai. xlv. 22. 

n Matt. xi. 28. John vi. 37. Pi John i. 7. 

4 Acts xiii. 39. r Isai. i. 18. 8 2 Cor. i. 20. 

1 Rom. iii. 26. u 1 John i. 9. 



41(> 2 CORINTHIANS, I. 13. [2000. 

and those which you " read" in the Scriptures, and 
" acknowledge" in your prayers. 

Nor do we doubt a similar issue to our inquiries, 
while, under the last head of our discourse, we state 
to you The path of duty. 

We inculcate the practice of every personal and 
relative duty. But we are not satisfied with that 
standard of holiness which is current in the world : 
we require a higher tone of morals : in addition to 
sobriety and honesty, we insist upon a life entirely 
devoted to God : we affirm, that it is every man s 
duty to delight himself in God x ;" to have such a 
lively sense of Christ s love to him, as shall constrain 
him to an unreserved surrender of all his faculties and 
powers to the service of his Lord 5 . We must live for 
God : we must be like a faithful servant, who inquires 
from day to day what his master s will is; and inquires, 
in order that he may do it. As a servant who had 
neglected all his duties through the day, would feel 
ashamed and afraid of his master s displeasure, so 
should we feel ashamed and afraid, if any day pass 
without having executed to the utmost of our power 
the duties of it. We should walk as on the confines 
of the eternal world, and act as persons who must 
shortly give account of every talent that has been 
committed to them. To be " dead unto the world 2 ," 
and " alive unto God a ;" to attain more and more 
of the Divine image b ; to grow up into Christ in all 
things ; to enjoy fellowship with God d , and anticipate 
the enjoyments of heaven 6 ; this is our duty, and 
should be our daily study and delight. 

In requiring so much, we are supposed to require 
what is altogether impracticable, or, at least, what, 
if practised, would unfit us for all the common offices 
of life. But what do we read in the Holy Scriptures? 
Do they require of us less than this ? Do they not 
teach us to " yield ourselves living sacrifices to God, 



x Job xxvi. 10. and Ps. xxxvii. 4. y 2 Cor. v. 14. 

z Gal. vi. 14. a Rom. vi. 1 1. b 1 Cor. iii. 18. 

< Eph. iv. 15. (1 1 John i. 3. e Eph. i. 13, 14. 



2000.1 THE CHURCHMAN S CONFESSION. 417 

as our most reasonable service f ?" Do they not enjoin 
us to " live henceforth not unto ourselves, but unto 
him that died for us and rose again g ?" Do they not 
require that " whether we eat or drink, or whatever 
we do, we should do all to the glory of God h ?" And 
is not the Holy Spirit (through whose Divine agency 
alone we can do any thing that is good) promised to 
us for this very end, to renew us after the Divine 
image in righteousness and true holiness ? 

And wherein do our own acknowledgments differ 
from this ? Let us attend to the supplications which 
we offer before God : " Grant, O most merciful 
Father, for Christ s sake, that we may hereafter live a 
godly, righteous, and sober life, to the glory of thy holy 
name" Here, so far from putting godliness out of our 
thoughts, we profess to desire it in the first place ; 
and justly do we ask that first, because, without that, 
all our acts of righteousness and sobriety would be 
no better than splendid sin-s ; they would want the 
motives and principles which alone distinguish them 
from heathen virtues. Mark too the measure and 
degree in which we desire these virtues : we are not 
satisfied with that which shall gain us a name among 
men ; we ask, (and let it ever be remembered that 
without the influences of God s Spirit all our own 
efforts will be in vain,) that we may be enabled to 
attain such a degree of piety, as that God may be 
glorified in us, and that the transcendent excellence 
of Christianity may be visibly exhibited in our lives. 

We appeal then to all ; What do we, or what can 
we, ask of you more than this ? And if these high 
attainments be not necessary, why do you ask of God 
for Christ s sake to give them to you? If, on the 
other hand, they are necessary, why are we deemed 
enthusiastic and over-righteous for requiring them at 
your hands ? If in your prayers you mean what you 
say, you justify us ; and, if you do not mean what you 
say, you condemn yourselves ; you confess yourselves 
to be hypocrites and dissemblers with God. 

f Rom. xii. 1. B ? Cor. v. 15. h 1 Cor. x. 31. 

VOL. XVI. E E 



418 2 CORINTHIANS, I. 13. [2000. 

We have now finished our consideration of that 
truly scriptural prayer : and we will conclude with 
commending it to you as a test in a two-fold view. 

First ; Take it as a test whereby to try the discourses 
which you hear. As members of the Church of Eng 
land, we have a right to expect that the discourses 
of ministers shall correspond with the Liturgy of our 
Church. Certainly, in the first instance, the Holy 
Scriptures are to be our guide : but, as all profess to 
have the Scriptures on their side,, let us bring to our 
aid that excellent compendium of religion which we 
have been considering. 

Are there any who descant upon the dignity of our 
nature, the goodness of our hearts, and the rectitude 
of our lives ? What appearance do such sentiments 
make when brought to the touchstone of this prayer? 
Are they not as opposite as darkness is to light.? and 
should we not regard such statements as the effusions 
of pride and ignorance ? should we not tremble for 
those who hear them, lest, being " blind followers of 
the blind, they all together should fall into the ditch ?" 

Are there others who tell us that we are to be 
saved by our works, and who would thereby lull us 
asleep in impenitence, and divert our attention from 
the Saviour of the world ? Let us not be deluded 
by the syren song. Let us turn to our own confes 
sions, to refute such anti-christian doctrines : let us 
learn from them the necessity of humiliation and 
contrition, and of " fleeing to Christ, as to the refuge 
that is set before us." As for the idea, that the 
founding of our hopes upon Christ, and upon the 
promises made to us in him, will lead to a neglect 
of good works, let us see what the compilers of our 
Liturgy thought of that, and what they have put in 
the mouths of all believing penitents. Do not the 
very same persons who seek for mercy through 
Christ, entreat of God that they may be enabled to 
" live a godly, righteous, and sober life, to the glory 
of his holy name ?" And is it not notorious, that 

Matt. xv. 14. 



2000.] THE CHURCHMAN S CONFESSION. 411) 

the very persons who maintain most steadfastly the 
doctrines of faith, are uniformly condemned for the 
excessive and unnecessary strictness of their lives ? 

In the same manner, if there be any who plead for 
a conformity to the world, and decry all vital godli 
ness as enthusiasm, we may see what judgment is to 
be formed of them also. They may call themselves 
Christians ; but they have nothing of Christianity, 
except the name. 

Lastly ; If there be any who separate the different 
parts of religion, inculcating some to the neglect of 
others ; magnifying works to the exclusion of faith, 
or establishing faith to the destruction of good works ; 
or confounding faith and works, instead of distin 
guishing them as the fruit from the root ; if such, I 
say, there be, let their statements be contrasted with 
the order, the fulness, and the harmony of this 
prayer ; and the erroneousness of them will in 
stantly appear. We do not wish to produce critical 
hearers ; but it is the duty of every man to " prove 
all things, and to hold fast that which is good k ;" and 
as we have the advantage of an authorized standard 
of divine truth, we invite all to search that, as well 
as the Holy Scriptures : and we do not hesitate to 
say of this prayer in particular, what the prophet 
speaks of the inspired volume, " To the law, and to 
the testimony ; if ministers speak not according to 
this word, it is because there is no light in them 1 ." 

Next, let us take this prayer as a test whereby to 
try our own experience. We may now discard from 
our minds all that this or that minister may lay 
down as necessary to our salvation. We have here, 
what no man can reasonably dispute, our own 
acknowledgments. We have here as beautiful, 
as just, as scriptural a summary of experimental 
religion, as ever was penned from the foundation 
of the world. The man, that from his inmost soul 
can utter this prayer, is a real Christian. What 
ever be his views with respect to some particular 

k 1 Thess. v. 21. l Jsai. viii. 20. 

E E 2 



420 2 CORINTHIANS, I. 13. [2000. 

doctrines (those I mean which are distinguished by 
the name of Calvinism,) his heart is right with God. 
Whether he admit or reject those abstruser points, 
he is accepted of God ; and if he were to die this 
moment, he would be in heaven the next : the termi 
nation of his warfare would be to him the commence 
ment of everlasting felicity. But is this the experience 
of us all ? Would to God it were ! All will repeat 
the words : but it is one thing to repeat, and another 
to feel, them. Let us then bring ourselves to this 
test ; and never imagine that we are in a Christian 
state, till we can appeal to God, that this prayer is 
the very language of our hearts. In examining our 
selves respecting it, let us inquire, W hether from our 
inmost souls we lament the numberless transgressions 
of our lives, and the unsearchable depravity of our 
hearts ? When we cry to God for mercy as misera 
ble offenders, do we abhor ourselves for our guilt, 
and tremble for our danger ? Do we indeed feel that 
we deserve the wrath of Almighty God ? Do we feel 
this, not only on some particular occasions, but, as it 
were, daily and hourly ? Is the consciousness of it 
wrought into us, and become the habit of our minds, 
so that we can find no peace but in crying unto God, 
and pleading with him the merits of his dear Son ? 
Is Christ, in this view, "precious" to our souls m ? 
Is HE " our wisdom, HE our righteousness, HE our 
sanctification, HE our complete redemption"?" Hav 
ing nothing in ourselves, do we make HIM our " all 
in all ?" Are we at the same time " renewed in the 
spirit of our minds ?" Do we hate sin, not merely as 
it is destructive, but as it is defiling, to the soul ? 
Do we account " the service of God to be perfect 
freedom ;" and instead of wishing his law reduced to 
the standard of our practice, do we desire to have our 
practise raised to the standard of his law ? Is it our 
labour to " shine as lights in a dark world," and " to 
shew forth in our own conduct the virtues of him that 
has called us p ?" Let us all put these questions to 

m 1 Pet. ii. 7. " 1 Cor. i. 30. 

Col. iii. 11. i 1 Pet. ii. 9. Wc. 



2001.] STABILITY OF THE PROMISES. 421 

ourselves ; and they will soon shew us what we are. 
If this be not the state of our souls, we are in an 
awful condition indeed. Our very best services have 
been nothing but a solemn mockery : in our prayers, 
we have insulted, rather than worshipped the Majesty 
of Heaven ; we have come before our God " with 
a lie in our right handV O that it might please 
God to discover to us the heinousness of our guilt ; 
and that we might all be " pricked to the heart," ere 
it be too late ! Let us, the very next time we attempt 
to use this prayer, take notice of the frame of our 
minds : let us mark the awful incongruity between 
our professions, and our actual experience : and let 
a sense of our hypocrisy lead us to repentance. 
Thus shall the returning seasons of worship be 
attended with a double advantage to our souls : in 
praying for what we ought to seek, we shall be stirred 
up to seek it in good earnest : and, through the 
tender mercy of our God, we shall attain the expe 
rience of those things, which too many of us, it is to 
be feared, have hitherto hypocritically asked, and 
ignorantly condemned. 

<> Isai. xliv. 20. 



MMI. 

THE STABILITY OF THE PROMISES. 

2 Cor. i. 20. For all the promises of God in him are yea, and 
in him Amen, unto the glory of God by us. 

MANKIND in general discover much versatility in 
their spirit and conduct. They form purposes and 
rescind them according as they are influenced by 
carnal hopes or fears ; but the Gospel teaches us to 
lay our plans with wisdom, and to execute them with 
firmness. A light, fickle, wavering mind, if not in 
compatible with, is at least unworthy of, the Christian 
character. St. Paul has been accused of " lightness" 
for not paying his intended visit to Corinth. It is 
probable too (as appears by his apology) that his 



422 2 CORINTHIANS, I. 20. [2001. 

enemies had thrown out insinuations against his doc 
trine also, as though it could not be depended upon. 
He thought such charges extremely injurious to his 
person and ministry : he therefore first affirms that his 
doctrines had heen uniform, and next appeals to God, 
that there had been the same uniformity in his con 
duct also 3 . In speaking of his doctrine he digresses 
a little from his subject ; but, what he says of the 
promises, is worthy of peculiar attention. It suggests 
to us the following important observations : 

I. All the promises of God are made to us in Christ 

Jesus- 
God has " given to us exceeding great and precious 
promises" 

[He has engaged to bestow all which can conduce to our 
temporal welfare : all too, which can promote our spiritual ad 
vancement. To this he has added all the glory and felicity of 
heaven itself. Such are the benefits annexed by God himself 
to real godliness b .] 

But all these are given to us only in Christ Jesus 

[Man, the instant he had sinned, was exposed to the wrath 
of God ; nor could he any longer have a claim on the promises 
made to him in his state of innocence ; but Christ became the 
head and representative of God s elect : with him God was 
pleased to enter into covenant for us , and to give us a promise 
of eternal life in him d . Our original election of God, our 
adoption into his family, with every blessing consequent upon 
these, were confirmed to us in him 6 , hence, in the text, it is 
twice said, that the promises are in him ; and, in another place, 
that they were made before the existence of any human being f : 
even when the covenant was apparently made with Abraham, 
Christ was the true seed in whom alone it was confirmed 8 .] 

From this circumstance they derive all their sta 
bility. 

II. In him they are all firm and immutable 

The terms "Yea and Amen" import steadfastness 
and immutability. Now the promises cannot fail 

a vcr. 23. He assures them that he had delayed his journey, not 
from fickleness of mind, but from tenderness to them. 

11 1 Tim. iv. 8. c I Feb. viii. (>. d 2 Tim. i. 1. 

e Kpli. i. y5. 11. f Tit. i. 2. e Gal. iii. 16, 17. 



2001. J STABILITY OF THE PROMISES. 423 

unless they be either revoked by God, or forfeited by 
man ; but God will not suffer them to fail by either 
of these means- 
He himself will not revoke them 

[Some of his promises are absolute and others conditional: 
the conditional are suspended on the performance of something 
by man: the absolute are made without respect to any thing 
to be done by us h . If the former fail, it is not so properly a 
breach of promise, as an execution of a threatening implied in 
it : the latter never have failed in any one instance ; nor can one 
jot or tittle of them ever fail to all eternity. This is declared 
in various passages of Holy Scripture k . God s word, like his 
nature, has " no variableness or shadow of turning :" he con 
firmed his promises with an oath, in order that we might be 
more assured of the immutability of his counsel 1 : hence it is 
expressly said, that " the promise is sure to all the seed" 1 ."] 

Nor will he suffer his people to forfeit their interest 
in them 

[Doubtless his people, as free agents, are capable of aposta 
tizing from the truth: yea, they are even bent to backslide 
from him n ; and, if left to themselves, they would inevitably 
fall and perish : hence they are bidden to take heed lest they 
come short of the promised blessings p . St. Paul himself felt 
the need of much labour and self-denial to prevent his becoming 
a cast-away q . Nevertheless these truths are not at all incon 
sistent with the doctrine insisted on : it is by the fear of falling, 
that God keeps us from falling 1 ; and he will keep us by his 
own power unto final salvation 8 . Of this St. Paul was as con 
fident as of any truth whatever 1 ; nor is there any other truth 
more abundantly confirmed in Scripture 11 . God will indeed 
punish his people for their declensions x ; but, instead of casting 
them off, he will reclaim them from their errors y : if it were 
not thus, not one only, but all of those, who had been given to 
Christ, might perish. God however will effectually prevent 

u Such are the declarations respecting the incarnation, life, death, 
resurrection, and ascension of Christ, together with the consequent 
calling of the Gentiles, and the salvation of all that from eternity were 
given to Christ. John xvii. 6. 

1 This is the true import of what God says, Numb. xiv. 34. 

k 1 Sam. xii. 22. Isai. liv. 1 0. Jer. xxxi. 35 37. and xxxiii. 25, 2G. 

1 Heb. vi. 17. m Rom. iv. 10. n Hos. xi. 7. 

Isai. x. 4. P Heb. iv. 1. <i 1 Cor. ix. 27. 

r Phil. ii. 12, 13. 8 1 Pet. 5. 5. l Phil. i. 6. 

u Rom. xi. 29. John x. 28, 29. x Ps. Ixxxix. 3032. 

y Ps. Ixxxix. 33 35. 



424- 2 CORINTHIANS, I. 20. [2001. 

this 7 ; and the weakest of his people may join in the Apostle s 
triumph 3 .] 

This doctrine is far from being a matter of specu 
lation only : 

III. In their accomplishment God is glorified, and the 
ends of our ministry are answered 

The promises, as recorded in the Scriptures, are 
the foundation of our hopes : but it is by their accom 
plishment alone that the effects attributed to them 
are produced. In that, 

1. God is glorified 

[Every perfection of the Deity is interested in the accom 
plishment of his word : the mercy and love of God have given 
us the promises : his truth and faithfulness are pledged to fulfil 
them : his almighty power is engaged to execute whatever his 
goodness has given us reason to expect. Were his promises 
to fail of accomplishment, these perfections would be all dis 
honoured ; but when they are fulfilled, these perfections are 
all glorified. Justice itself is made to harmonize with truth 
and mercy b , and matter is furnished for endless praise and 
adoration.] 

2. The ends of our ministry are answered 

[The great ends of our ministry are to convert, edify, and 
comfort immortal souls. In pursuance of these, we set before 
men those promises which are most suited to their respective 
conditions ; and assure them that their affiance in those pro 
mises shall bring them the blessings they desire. When there 
fore the contrite are brought to experience rest in Jesus, when 
the afflicted are comforted, the backsliding reclaimed, or the 
wavering established, then the great ends of our ministry are 
so far answered with respect to them. The truth of God in 
his promises is then made to appear ; the benefits contained in 
them are enjoyed by our fellow-creatures ; and our labours 
receive their richest recompence.] 

APPLICATION 

[The Scripture speaks of some as " heirs of promise," and 
others as " strangers from the covenant of promise." Let us 
inquire to which of these characters we belong. Have we 
renounced every other hope, and rested simply on the promises 
made to us in Christ ? And are we living in the earnest ex- 

z Matt, xviii. 14. Jer. xxxii. 38 41. a Rom. viii. 38, 39. 

b Ps. Ixxxv. 10. 



2002. 3 OPERATIONS OF THE HOLY SPIRIT. 425 

pectation of their full accomplishment ? Have we so embraced 
them as to shew that we are seeking another country ? Let 
us not mistake our true and proper character. If we be 
strangers from the covenant of promise, we are without Christ, 
and without hope d . The threatenings, and not the promises, 
belong to us, and they will infallibly be executed upon us in 
due season. O that we might now flee for refuge to the hope 
set before us ! But if we be " heirs of promise," happy are we 
beyond all expression. Every promise of God, temporal, 
spiritual, or eternal, is made to us. Let every one then of this 
description be filled with consolation e : let them also be followers 
of those, who now inherit the promises f . May it never be said 
of them, that they glorify God by their faith, but dishonour 
him by their works ! The promises are given, not merely to 
save, but to sanctify, the soul g . Treasure up then, brethren, 
those inestimable pledges of God s love, and let them operate 
according to the direction given you h .] 

Heb. xi. 13, 14. d Eph. ii. 12. Heb. vi. 18. 

f Heb. vi. 12. e 2 Pet. i. 4. h 2 Cor. vii. 1. 



MMII. 

THE DIFFERENT OPERATIONS OF THE HOLY SPIRIT. 

2 Cor. i. 21, 22. Now he which stablisheth us with you in Christ, 
and hath anointed us, is God; who hath also sealed us, and 
given the earnest of the Spirit in our hearts. 

IT is the inseparable property of divine grace to 
make us jealous for the honour of God, and studious 
to promote it to the utmost of our power. 

St. Paul, when accused of instability, vindicated his 
own character, because it was connected with his 
usefulness in the ministry ; but instantly ascribed to 
God the glory of whatever steadfastness he had been 
enabled to maintain. 

His words naturally point out to our consideration, 

I. The blessings which all true Christians enjoy- 
Though all Christians do not attain the same 
measure either of holiness or of comfort, yet there 
are blessings common to all who are born of God. 

1 . They are established in Christ 



426 2 CORINTHIANS, I. 21, 22. [2002. 

[All who believe in Christ are united to him as " branches 
of the true vine." At first indeed they are but as babes, or 
children, liable to be tossed to and fro a ; but by experience 
they become more rooted and grounded in Christ b . As their 
views of their own weakness and of his sufficiency are enlarged, 
they grow more and more ; nor was this peculiar to the 
Apostle, but the common privilege of all the Church at Co 
rinth. Indeed, it is the great end for which all other blessings 
are communicated ; and, in attaining it, the believer becomes 
immoveable as Mount Sion c .] 

2. They are anointed with a heavenly unction 

[It is the communication of the Holy Spirit that first en 
ables them to believe in Christ d ; but, as the lamps in the 
sanctuary, they have daily supplies of the holy oil. By means 
of these they obtain more abundant knowledge and grace 6 , 
and are progressively renewed after the image of their God f . 
Not that all, even of true Christians, are alike favoured ; but 
every one receives according to the measure of the gift of 
Christ &.] 

3. They are sealed with the Holy Spirit of pro 
mise 

[A seal is for the purpose of both marking and securing 
property ; and with both these views the Holy Spirit seals the 
people of God. He stamps the very image of God himself 
upon their souls h ; he thus marks them as his peculiar, his 
" purchased possession ;" he secures them also to the day ol 
complete redemption 1 .] 

4. They have the earnest of the Spirit in their 
hearts 

[An earnest is both a part of a payment, and a pledge of 
the remainder ; and such is the Spirit to us, not in one 
only, but in all his operations. In illuminating, quickening, 
sanctifying, or comforting the soul, he is an earnest of that 
light and life, that purity and joy, which will be more richly 
communicated to us in the future world. As a seal, the Spirit 
assures us of our right to heaven ; as an earnest, he gives us a 
foretaste of it.] 

The consideration of such inestimable blessings 
may well lead us to inquire after, 
II. The source from whence they flow 

a Eph. iv. 14. > Col. ii. 7. c Ps. cxxv. 1. 

d 1 John ii. 20. c Isai. ii. 2, 3. f 2 Cor. iv. 16. 

e Eph. iv. 7. h Eph. iv. 23, 24. Eph. i. 14. and iv. 30. 



2002.] OPERATIONS OF THE HOLY SPIRIT. 427 

It appears needless, at first sight, to enter minutely 
into this part of our subject : but the very construc 
tion of the sentence shews that there is something 
particularly emphatical in it. It implies, 

1. That these blessings are purely the gift of God 

[They are not the creatures of a vain and heated imagi 
nation ; nor are they the offspring of man s will and power k ; 
nor, though imparted in the use of means, do they necessarily 
flow from the means themselves. They are purely and 
entirely the gift of God *, and are bestowed by Him according 
to his sovereign will and pleasure" 1 .] 

2. That they evidently bear the Divine stamp and 
character upon them 

[The visible creation manifestly approves itself to be of 
Divine workmanship 11 , and in the same manner do these bless 
ings evidently appear to proceed from God. The very effects 
which they produce upon the soul, discover this : but the con 
viction, which they, who possess these blessings, feel of their 
Divine original, is inexpressibly clear and strong : without 
the smallest hesitation they ascribe them to God as their only 
source P.] 

3. That God is glorified by means of them 

[It is the Apostle s express design to glorify God on ac 
count of them : and surely we cannot fail of admiring his power 
and goodness in them ; or experience them, without an increased 
desire to devote ourselves to him ; and most of all shall we 
adore him for these beginnings of his grace, when we shall 
have received their full completion,] 

INFER 

1. How little is true religion known and expe 
rienced in the world! 

[Christianity is in general viewed as a system of restraints, 
rather than as a source of enjoyments ; but none can have a 
just view of it who do not experience a measure of these bless 
ings. Let not any one then rest in false notions, or uninterest 
ing professions. Let all seek rather such a religion as will 
make them holy and happy, and pray, with the Apostle, that 
God would fulfil in them all his good pleasure* 1 .] 

2. How much do many true Christians live below 
their privileges 

k John i. 13. ] Jam. i. 17. m 1 Cor. xii. 6, 11. 

n Ps. xix. 1. Isai. xli. 20. P 2 Cor. v. 5. 

i 2 Thess. i. 11. 



428 2 CORINTHIANS, II. 11. [2003. 

[Many, instead of enjoying a heaven upon earth, are 
filled with doubts and fears: yet even these have the image of 
God manifestly instamped upon them, and the hope which 
they possess is more precious to them than the whole world: 
but we may well say to them, " Why art thou lean, seeing 
thou art a king s son ?" Let them be ashamed of giving such 
occasion to the enemies of religion to triumph ; and let them 
seek that full liberty which God will vouchsafe to all his 
children.] 

3. How astonishing are our obligations to each 
person in the Sacred Trinity ! 

[The Father is the great source and fountain of all our 
blessings : Christ is the procurer of them, and the medium 
through whom they come : and the Holy Spirit is the agent, 
by whom they are conveyed to us. Let us hold fellow 
ship with each in his distinct office and character 1 , and ac 
knowledge with gratitude their united exertions ; and let 
every blessing received from them quicken us to the service, 
and lead us to the enjoyment of our triune God.] 

r 1 John i. 3. 



MMIII. 

THE DEVICES OF SATAN EXPOSED. 

2 Cor. ii. 11. We are not ignorant of his devices. 

MEN in general think but little of Satan and his 
agency : yet is he the most formidable adversary that 
we have to contend with. Great was the grief which 
he occasioned to the Apostle Paul ; and imminent was 
the danger to which he reduced many of the Church 
at Corinth. When one of the members of that Church 
had been guilty of the crime of incest, Satan stirred 
up many to support his cause, and to protect him 
from the censures he had merited. Again, when, at 
the Apostle s instigation, the Church had inflicted 
punishment on the offender, and the correction had 
produced the desired effect, the same subtle enemy 
prompted many to harden their hearts against him, 
and, notwithstanding his acknowledged penitence, to 
refuse him a re-admission to communion with them. 
In both these ways, he laboured equally to under- 



2003. J THE DEVICES OF SATAN EXPOSED. 429 

mine the interests of true religion ; and, if St. Paul 
had not authoritatively interposed to regulate the 
conduct of that Church by the Gospel-standard, 
Satan would soon have prevailed to root out of it all 
vital godliness. 

The Apostle s interposition was extremely painful 
to him. It was " with much anguish of heart and 
many tears" that he had written the former epistle : 
and the thought of having, however reluctantly, oc 
casioned grief to those whom he had reproved, was 
so painful to him, that nothing but an assurance of 
good having accrued from it to them, and a conse 
quent restoration of peace to their souls, could com 
pose his mind a . Still however he was bound to 
proceed in the discharge of his high office, and to 
urge upon them that duty which they were so back 
ward to perform. And this he does, requesting them 
to " confirm their love towards the offender, (whose 
name from delicacy he forbears to mention,) lest 
Satan should get a further advantage over them ;" 
for, adds he, " we are not ignorant of his devices." 
This was a weighty argument : and, that we may 
enter more fully into it, I propose to shew, 

I. The devices of Satan 

It is but little that we know of them : yet, as far 
as we do know them, it will be profitable to consider, 
1. Their number 

[This is great beyond all that we are able to conceive. I 
doubt whether the sands upon the sea-shore form such a 
countless multitude as do the devices of this great adversary. 
There is not a person of any age, or any condition, or under 
any circumstances, for whom he has not devices peculiarly 
fitted, as a key to the wards of a most ingenious and compli 
cated lock.. For every successive variation in their circum 
stances, he can in an instant adapt his temptations, and so 
modify them to the occasion, as to give them the greatest 
possible influence over the mind of his victim. 

It must not be forgotten, that, though we speak of Satan as 
one, he has millions of other spirits at his command, all co 
operating with him with an activity inconceivable, and an energy 

a ver. 2 4. 



430 2 CORINTHIANS, II. 11. [2003. 

incessant. All of these were once bright and glorious angels 
around the throne of God : but " they kept not their first 
estate;" and, for their wickedness, were cast down to the 
regions of darkness ; whence however for a season they are 
permitted to emerge, in order that they may exert their powers, 
and subserve unwittingly the counsels of the Most High. Of 
these there are distinct orders, called principalities and powers, 
all under Satan as their head and leader, whose will they 
execute, and whose designs they promote. Hence, though 
Satan is limited both as to space and knowledge, he is, by his 
agents, in every part of the globe, receiving information from 
them, and exercising rule by means of them : and hence his 
devices, founded on such a combination of wisdom, and carried 
into effect by such an union of power, become so manifold as 
to exceed what on any other supposition would have been 
within the power of any finite creature to devise and execute. 
In a word, they are to any but God himself altogether un 
searchable and without number.] 

2. Their subtilty- 

[We have already said, that he knows how to adapt his 
temptations to all different persons and occasions. But the 
subtlety of Satan is yet farther discoverable in this, that he 
puts such a specious appearance on his temptations, as removes 
from us all suspicion from whence they come. " He transforms 
himself into an angel of light b ," so that his suggestions seem 
rather to bear the character of heaven than the stamp of hell. 
Who would think that he should pretend a zeal for God s 
honour, and make use of the very perfections of God to 
countenance and confirm his impious suggestions ? Yet so he 
did, both in his assaults on the first Adam in Paradise, and on 
the second Adam in the Wilderness. When he sought to 
prevail over our first parents, he asked " Hath God said, ye 
shall not eat of every tree in the garden ?" that is, You surely 
must have made a mistake: it cannot be that so good and 
bountiful a God should have laid upon you any such unkind 
restriction. Then again, when Eve replied, that God had not 
only forbidden the use of that tree, but had enforced the pro 
hibition by the sanction of death, he answered, " Ye shall not 
surely die ;" you may be perfectly assured that God is too 
good ever to inflict such an awful penalty for so trivial a trans 
gression. In like manner, when he took our Lord to a pinnacle 
of the temple, and advised him to cast himself down, for that 
God had engaged to preserve him from all evil, and had given 
his angels charge over him for that very purpose ; his argu 
ment was, in fact, You may safely cast yourself down, for God, 

b 2 Cor. xi. 14. 



2003.J THE DEVICES OF SATAN EXPOSED. 431 

who cannot lie, has pledged his truth and faithfulness for your 
preservation. Perhaps there is no one device in which his 
subtilty more appears than this : for it is by a pretended zeal 
for God s honour more than by any other thing whatever, that 
he leads men to sin, and lulls them asleep in sin. To one, he 
suggests, that God is too merciful to consign over any man to 
everlasting torments : to another, that God is too holy and too 
just ever to pardon such iniquities as he has committed : and 
then to another, that God, as a mighty Sovereign, has ordained 
men to life, and will save them without any trouble or efforts 
of their own. In all these instances he employs the very 
name and character of God, in order to subvert God s influence 
in the world. 

Another point wherein his subtilty appears is, in his choice 
of instruments whereby to operate the more forcibly upon our 
minds. He will be sure to employ such as will have most in 
fluence, and such as we should be least likely to suspect. 
Whom should he employ to seduce Adam from his allegiance, 
but Eve, whom God had given him to be his comfort and 
support ? It was most probably with the hope of using her 
influence to tempt her husband, that Satan spared Job s wife, 
whom he might have destroyed, together with his children : 
and how readily she concurred with Satan, appears from the 
advice she gave Job in his extremity, " Curse God, and die." 
When he wanted to instigate Ahab to his destruction, whose 
agency did he employ but that of the four hundred and fifty 
prophets, whose united testimony Ahab could not withstand ? 
and when he sought to divert even Jesus himself from the 
great work of redeeming a ruined world, by whom did he 
endeavour to accomplish his purpose, but by Peter, a favourite 
Disciple, and that too under a semblance of love ? 

Well is he called " that old serpent:" for, in truth, he is 
" a crooked serpent," whose windings are only equalled by his 
venom.] 

3. Their power 

[But who can estimate this, seeing that " he deceiveth 
the whole world d ?" It is on this account that he is called 
" the god of this world," for he " worketh in all the children 
of disobedience 6 ," and " leads them captive at his will f ." 
What he would effect, if suffered to execute all his own plea 
sure, we may see in Peter, whom he sifted as wheat, and 
would soon have reduced to chaff, if the Saviour himself had 
not interceded for him that his faith might not fail g . When 
expelled from the demoniac, he entered into a herd of swine, 

c Matt. xvi. 22, 23. d Rev. xii. 9. e 2 Cor. iv. 4. Eph. ii. 2. 
f 2 Tim. ii. 26. K Luke xxii. 31, 32. 



432 2 CORINTHIANS, II. 11. [2003. 

who all ran immediately clown the mountain, and perished in 
the sea. And thus it would be with all of us, if God gave us 
over to his uncontrolled dominion ; we should precipitate our 
selves speedily into irrecoverable and endless ruin. In the 
hands of that " great dragon," we should be no more than as 
a lamb in the jaws of a roaring lion.] 

But though in all their extent they cannot be 
known by us, yet, as far as they can be known, we 
are anxious to mark, 

II. The importance of being thoroughly acquainted 
with them 

It is of unspeakable importance to us all, 
1. Individually 

[There is not an individual amongst us, " at whose right 
hand he does not stand h ," and whom he is not seeking to 
destroy. " As a roaring lion, he is going about continually 
for this very end," seeking to find some one off his guard, that 
he may prevail the more easily against him. He notices par 
ticularly the dispositions of our mind, and is constantly on the 
watch that he may ensnare us by means of our besetting sin. 
Does he see David inclining to pride and vain confidence ? he 
puts it into his heart to give an order for the numbering of 
the people ; well knowing that by means of that act God 
would be provoked to execute upon him and on his people 
some heavy judgment 1 . Did he see in Judas the love of 
money? by that he draws him to betray his Lord. Did he 
behold in Peter the fear of man ? he instigates several to 
accuse him as a follower of Christ, and thereby causes him to 
deny his Lord with oaths and curses. Did he see Ananias 
and Sapphira affecting man s applause? he puts it into their 
heart to appear liberal at a cheap rate ; and then, for the 
preservation of their character, to lie unto the Holy Ghost. 
Thus he will watch the motions of our hearts ; and, by means 
of some evil propensity in us, drive us to the commission of 
some heinous sin. Nor is he inattentive even to the state and 
temperament of our bodies; since from that also he can derive 
much advantage against us. If he perceive that our bodies 
are enervated by heavy afflictions, or such disorders as induce 
both bodily and mental debility, he will be sure to assault the 
soul, in order to drive it to despondency. The whole system 
being weakened, he hopes that he shall the more easily prevail 
against us to destroy us. In a word, he knows the weak side 
of all, and will be sure to assault us there. Hence arises a 

h Josh. iii. 1, 2. 1 Chron. xxi. 1. 



2003.] THE DEVICES OF SATAN EXPOSED. 433 

particular necessity for watching against him with all possible 
care. Whatever there be, either in our minds or bodies, that 
seems to favour his temptations, it is only with our own con 
currence that he can effect any thing : against our will he can 
do nothing. " If we resist him, he is constrained to flee from 
us." But the difficulty is, to know when, and where, and how 
he will assault us. Could the bird certainly know that the 
fowler was laying a snare for him, he would take care not to 
run into the net; and could the fish be fully aware of the 
hook, he would never be induced to swallow the bait. Thus, 
if we knew beforehand what the devices were whereby Satan 
was studying to deceive us, we should stand on our guard 
against him. But it requires a very deep knowledge of " his 
wiles," and a constant watchfulness over every motion of our 
hearts, to resist him with effect.] 
2. In our collective capacity 

[Whole Churches are often grievously distracted by this 
powerful adversary. Where Christ is sowing wheat, he will 
be active in sowing tares. It was thus at Corinth : he had 
prevailed to a great extent, first in setting the people against 
all discipline, and then in urging them to carry their discipline 
beyond all reasonable bounds. The latter device would have 
been attended with incalculable evil, if it had not been exposed 
and counteracted by Paul: the offender himself might have 
been driven to despair, and constrained to go back for 
happiness to the ungodly world. The weak in the Church 
would have been greatly discouraged: and unbelievers would 
have been led to think of Christianity as the most odious 
system that had ever been professed in the world. In like 
manner, there are in every Church some circumstances which 
Satan would over-rule for the dishonour of God and the 
injury of immortal souls. Against these therefore, whatever 
they may be, both minister and people should be much upon 
their guard. In matters of doctrine, our subtle adversary may 
easily lead us astray; and in matters of discipline, he may 
easily succeed in stirring up contentions and divisions amongst 
us. If we neglect to purge out the old leaven, the whole 
lump will soon be leavened : and if with too indiscriminate a 
hand we attempt to pluck up the tares, we may root up also 
much of the wheat along with it. We are in danger on every 
side : and if we do not, with the utmost possible care, guard 
against his devices, he will, in some way or other, " get advan 
tage of us," to the weakening of our hands, and the great dis 
couragement of our hearts.] 

As an IMPROVEMENT of the subject, we will briefly 
shew how most effectually to counteract his de 
vices 

VOL. XVI. F F 



434 2 CORINTHIANS, II. 11. [2003. 

1. Be ever on your guard against them 

[You have to contend, " not against flesh and blood only, 
but against principalities and powers :" and therefore must be 
continually on your guard. This is the advice which Peter 
gives, and gives from bitter experience. He had been warned 
by his Lord to watch and pray, and especially because Satan 
was peculiarly anxious to destroy him. But he slept, yea 
slept repeatedly, though repeatedly awaked by his Lord : and 
the consequence was, that he " fell into the snare of the 
devil." Hence he warns others to " be sober and vigilant, 
because the devil as a roaring lion goeth about seeking whom 
he may devour." Moreover, it was in consequence of the 
Saviour " praying for him that his faith might not fail," that 
he did not ultimately perish, like Judas, in deep despair. 
Hence he adds this further direction, " whom resist, steadfast 
in the faith V It is scarcely to be hoped, however vigilant 
you may be, that Satan shall never get any advantage over 
you; but you must not on that account despond, as if he 
were invincible : for your God has pledged himself that " he 
will bruise Satan under your feet shortly." Rely therefore on 
his word ; and in the strength of it go forth again and again 
to the combat ; praying always, that God would either " not 
lead you into temptation," or, if he do, that he would " deliver 
you from the evil one." It is said of young men in Christ, 
" that the word of God abide th in them, and they have over 
come the wicked one." Let it abide in you also ; and success 
is yours. The Lord Jesus Christ drew all his arrows from 
that quiver: " It is written," was the reply with which he 
vanquished every temptation : and with " that sword of the 
Spirit, the Word of God," you shall speedily and eternally 
prevail.] 

2. Look to the Lord Jesus Christ as your Protector 
and Deliverer 

[He is " stronger than the strong man armed :" and, 
whilst he yet hanged upon the cross, he bruised the serpent s 
head ; yes, " by death he overcame him that had the power of 
death, that is, the devil." On the cross " he spoiled all the 
principalities and powers of hell, triumphing over them in 
it:" and in his ascension " he led captivity itself captive." 
Then was the god of this world vanquished : " then was the 
prince of this world cast out." It is therefore only with a 
vanquished foe that we have to contend ; for " the prince of 
this world is judged." Go forth then " strong in the Lord 
and in the power of his might." Our almighty Joshua calls 

k 1 Pet. v. 8. 



2004.]) THE IMPORTANCE OF THE MINISTRY. 435 

you to come and put your feet on the necks of your van 
quished enemies. Do it; and assure yourselves, that through 
him you shall be " more than conquerors over all." For a 
little time this subtle adversary will yet continue his assaults. 
It was only " for a season" that he suspended his efforts even 
against the Lord Jesus Christ himself. Depend upon it, 
therefore, that you shall have some " thorn in the flesh, some 
messenger of Satan, still to buffet you." But " be strong and 
very courageous." " Be strong in the grace that is in Christ 
Jesus." " Gird on the whole armour" provided for you in the 
Gospel; and " quit yourselves like men." If you say, " True, 
but I am weak ;" know that, " when you are weak, then are 
you strong ;" and " the strength of Christ shall be perfected in 
your weakness." The palm of victory, and the victor s robe, 
are already provided for you : and, after a few more conflicts, 
your triumph shall be complete. Already may you " be 
hold Satan fallen from heaven, like lightning 1 ." Hallelujah ! 
hallelujah!] 

1 Luke x. 18. 



MMIV. 

THE IMPORTANCE OF THE MINISTRY. 

2 Cor. ii. 15, 16. We are unto God a sweet savour of Christ, 
in them that are saved, and in them that perish : to the one 
we are the savour of death unto death ; and to the other the 
savour of life unto life. And who is sufficient for these things? 

THE difficulties which faithful ministers have to 
encounter, are great and numerous. Through the 
goodness of God, the flames of persecution are not 
permitted to rage against them, as in the apostolic 
age ; but the embers are by no means extinguished ; 
hatred and contempt are yet the portion of all who 
will bear their testimony for God, and reprove the 
wickedness of an ungodly world. But if " their 
afflictions abound, their consolations abound also." 
They are sustained by the providence and grace of 
God, and have reason to " thank him for causing 
them always to triumph in Christ." They have also 
the satisfaction of seeing, that God, by their instru 
mentality, " makes manifest the savour of his know 
ledge in every place." And though they are unhappily 

F F 2 



4,36 2 CORINTHIANS, II. 15, 16. [2004. 

the occasion of deeper condemnation to those who 
reject their message, yet are they accepted and ap 
proved of God, as well in their ineffectual, as in their 
successful, labours. 

This is the consolation expressed in the text ; from 
whence we shall take occasion to shew, 

I. In what way the ministry of the Gospel is regarded 

by God- 
God is pleased to speak of himself as delighting in 
the ministry of his Gospel 

[That which his servants labour to diffuse, is, the know 
ledge of Christ. They set forth incessantly his name, his work, 
and offices : and exalt him as the only Saviour of the world 

This, like the sacrifice which Noah a , and which Christ 

himself, offered b , is to God "an odour of a sweet smell." It 
is to him " as ointment poured forth ."] 

And good reason there is why he should be so de 
lighted with it 

[The Gospel of Christ is that wherein all the glory of 
God is concentrated and made manifest. We may behold 
the power, the wisdom, and the goodness of God in the works 
of creation and providence; but in the work of redemption 
we see an united display of all his perfections : " Mercy and 
truth meet together; and righteousness and peace kiss each 

other d "- No wonder therefore that his ministers, who 

proclaim this Gospel, are considered as rendering to him an 
acceptable service.] 

Nor does his approbation of it at all depend on the 
success with which it is attended 

[God is certainly well pleased when any "are saved" by 
his Gospel : for then all his gracious purposes respecting them 

are accomplished -Then is his dear Son honoured, 

and, as it were, rewarded " for the travail of his soul 6 ." Then 
" mercy," his darling attribute, " in which he chiefly delights," 
has free and full scope for exercise. 

But God is no less glorified " in them also that perish :" 
for they must to all eternity acknowledge the goodness of God 
towards them ; and confess his justice in the judgments in 
flicted on them. 

To us the punishment of the wicked is a ground of lamen- 

a Gen. viii. 21. > Eph. v. 2. c Cant. i. 3. 

d Ps. Ixxxv. 10. * Isai. liii. 11. 



2004.] THE IMPORTANCE OF THE MINISTRY. 437 

tation only: but we must not " imagine that God is such an 
one as ourselves :" whatever tends to his glory, is pleasing in 
his sight.] 

Our pleasure, however, in ministering the Gospel, 
is mixed with pain, when we reflect on, 

II. The effects which it produces upon men 

To some we are an occasion of deeper condemna 
tion- 
fit had been foretold by the prophet, that Christ should be, 
not merely for a sanctuary, but also for a stone of stumbling, 
and a rock of offence f . The holy patriarch, who embraced our 
Saviour in his arms, declared, that he was set for the fall, as 
well as for the rising again, of many in Israeli Our Lord 
himself also attests, that the design of his coming was, to shut 
the eyes of those who proudly imagined that they saw aright, 
as well as to open the eyes of those who were sensible of their 
blindness 11 . And the ministrations of his Apostles were actually 
attended with these contrary effects 1 . Thus we also find it at 
this time : we are, however unwillingly, the unhappy occasion 
of increasing the misery of many whom we labour to save. 
Some hear our word, and disregard it others despise it 
others abuse it, to encourage themselves in their evil ways. 
For all such persons it would have been better never to have 
heard the word at all k .] 

To others, we are the means and instruments of 
their salvation 

[As odours which are most offensive to some are most 
pleasing and refreshing to others, so are we in the discharge of 
our ministry. Some hear our word, and receive it with joy 
and gratitude. The name of Jesus becomes truly precious to 
them : they trust in him for salvation : they are brought by 
him into a state of reconciliation with God : they receive out 
of his fulness all the grace which they stand in need of: they 
are enabled by him to live a new and heavenly life ; and, 
finally, they are exalted by him to a state of everlasting happi 
ness and glory. In effecting this blessed work, we are his 
highly-honoured instruments : by our word he quickens them 
from the dead ; by our word he gives them life more abundantly; 
by our word he carries on, and perfects, the work he has begun. 
And thus, while to some we are " a savour of death to their 
death" and condemnation, we are to others " a savour of life 
to their eternal life" and salvation.] 

f Isai. viii. 14. Luke ii. 34. h John ix. 39. 
1 1 Pet. ii. 7, 8. with Acts xxviii. 25 27. 
k John xv. 22. Matt. xi. 2024. 



4-38 2 CORINTHIANS, II. 15, 16. [2004. 

Well might St. Paul, in contemplating these effects 
of his ministry, express his sense of, 

III. Its arduousness and importance- 
Let it only be considered what a sacred trust is 
committed to us : on the one hand the glory of God, 
and on the other hand the salvation of man, is en 
trusted to our care : What a treasure is this to be 
deposited in such earthen vessels as we are ! " Who 
is sufficient for these things ?" Who is sufficient, 

1. In wisdom and knowledge 

[To discharge the ministerial office aright, we should 
understand in all its bearings that mystery which was hid from 
ages the redemption of man by the incarnation and death of 
God s only-begotten Son. We should be acquainted also with 
all the devices of Satan, whereby he is continually labouring 
to defeat the gracious purposes of our God. We should be 
able also to discriminate between all the shades of Christian 
experience, so as to administer suitable advice to all who are 
under our care. The effects of ignorance would be most fatal : 
we should be " blind leaders of the blind ;" and thus, together 
with our deluded hearers, should " fall into the ditch." Alas ! 
alas ! Who has not reason to lament his utter insufficiency for 
so great a work ?] 

2. In zeal and love 

[If we duly considered the importance of our work, we 
should find neither time nor inclination to think of any thing 
else. We should scarcely allow ourselves the necessary refresh 
ments of food and sleep. Persons who see us a little earnest 
are ready to give us credit for our zeal, or perhaps to condemn 
us for it : but we should not minister in the way we do, if we 
justly appreciated the value of a soul, or the glory of our God. 
No, truly ; we should never think of you but with the ten- 
derest compassion, nor even speak to you but with floods of 
tears. Whether we spake to you in public or in private, we 
should take no denial : and, in our addresses to God in your 
behalf, we should " give him no rest, till he arose, and made 
our Jerusalem a praise in the earth."] 

APPLICATION 

[Inquire, What improvement you have made of our mi 
nistry ? We ask, not merely whether you approve of what you 
hear? but whether you find it a sweet savour unto your souls? 
Does it endear to you the Lord Jesus Christ ? Does it bring 
you into closer and more habitual communion with him ? Does 



2005.] CHRISTIANS ARE EPISTLES OF CHRIST. 439 

it stir you up to live more to his glory ? Let not our labours 
of love be the means of augmenting your guilt and misery. 
Force us not to be " swift witnesses against you" in the day of 
judgment: but rather seek, that we may have you as our joy 
and crown of rejoicing in that day. 

In the meantime, " pray for us." Our responsibility is great 
and fearful. It is no light matter to answer for our own 
souls: but to have your souls also required at our hands, is 
formidable in the extreme. May God pity our infirmities, 
and pardon our insufficiency ! Yea, may he so " perfect his 
own strength in our weakness," that, through our feeble mini 
strations, his name may be glorified, and your souls be saved !] 



MMV. 

CHRISTIANS ARE EPISTLES OF CHRIST. 

% Cor. iii. 2, 3. Ye are our epistle written in our hearts, knoiun 
and read of all men : forasmuch as ye are manifestly declared 
to be the epistle of Christ ministered by us, written not with 
ink, but with the Spirit of the living God ; not in tables of 
stone, but in fleshy tables of the heart. 

HATEFUL and detestable as boasting is, there are 
occasions whereon it may be proper, and even neces 
sary. As far as a man s own reputation merely is 
concerned, he need not be forward to vindicate 
himself from false accusations : if he be a holy and 
consistent character, he may safely leave himself in 
God s hands, indifferent about the censures of an 
ungodly world : but where the honour of the Gospel 
is at stake, and there is danger of its influence being 
undermined by the falsehoods that are circulated, it 
is by no means unworthy even of an Apostle to refute 
the calumnies that are raised against him. There 
were at Corinth false teachers, who sought by all 
possible means to destroy the character of the Apostle 
Paul, and who even denied his claim to apostolic 
authority. In answer to their malignant accusations, 
St. Paul, in his former Epistle to the Corinthians, 
says, " Am I not an Apostle ? Have I not seen Jesus 
Christ our Lord ? Are not you my work in the Lord ? 
If I be not an Apostle unto others, yet doubtless I 
am to you : for the seal of mine apostleship are ye 



440 2 CORINTHIANS,. III. 2, 3. [2005. 

in the LordV Thus, in this epistle also he vindi 
cates himself as ministering, not like the false teachers, 
who corrupted the word of God, but with a holy 
integrity befitting his high office b . Yet apprehensive 
lest he should be misunderstood, as though he felt a 
need of such commendations either from himself or 
others, he appealed to his converts themselves as 
proofs sufficient of his apostleship, even such proofs 
as carried, to the most thoughtless beholder, their 
own evidence along with them : " Ye are our epistle, 
&c. c. :" that is, I need not epistles from men, 
since ye yourselves are epistles from the Lord Jesus 
Christ, testifying that I am his servant, and that the 
Gospel which I preach is the very truth of God." 

In further considering these words, we may notice 
from them, 

I. The character of all true converts- 
Christians are epistles of Christ, written for the 
instruction of the whole world. Epistles from man 
to man, such as were those which the false teachers 
carried with them as letters of recommendation from 
Church to Church, were written with ink ; but Christ s 
epistles are written with the Spirit of the living God ; 
and not, as the law of the ten commandments was, 
in tables of stone, but in fleshy tables of the heart ; 
to which God alone can have access, and on which 
God alone can make any valuable impressions. Mi 
nisters indeed are used by him as instruments, as the 
word also is ; but these can effect no more than a pen 
or ink can without the hand of a writer : " Paul may 
plant, and Apollos may water ; but it is God alone 
who can give the increase ." 

By these epistles the Lord Jesus Christ teaches 
men, 

1. What is that change that must be wrought on 
every child of man 

[Christians once walked after the course of this world, 
fulfilling the desires of the flesh and of the mind, and were 

a 1 Cor. ix. 1,2. b 2 Cor. ii. 17. f I Cor. iii. 57, 



2005.] CHRISTIANS ARE EPISTLES OF CHRIST. 411 

children of wrath, even as others 1 . But a great change has 
been wrought in them : they have been " turned from darkness 
unto light, and from the power of Satan unto God." They 
are become " new creatures :" their views, their desires, their 
pursuits, are all new. The change that has taken place in 
them is not unlike that of a river, which, from flowing rapidly 
towards the ocean, is arrested in its course, and made by the 
refluent tide to return with equal rapidity towards the fountain- 
head. Thus are these turned " in the spirit of their minds," 
the whole bent of which was formerly after the things of time 
and sense, but is now directed to the service of the living God e . 
These being still in the world, though not of it, are living 
instructors to all around them : they are epistles " known and 
read of all men." From the Scriptures men will turn their 
eyes ; but from these epistles they cannot : they are constrained 
to see the truths recorded in them : and, however they may 
hate the change which they behold, they are compelled to 
acknowledge it : and they are admonished by it, that, without 
such a change, they themselves can never be partakers of the 
kingdom of heaven. In a word, by every true convert, Christ 
speaks to all, as once he did to Nicodemus, " Verily, verily, I 
say unto thee, except a man be born again, he cannot see the 
kingdom of heaven."] 

2. By what means that change is to be effected 

[However the followers of Christ may differ from each 
other in minor points, they all agree in founding their hopes 
of salvation entirely on his atoning blood, and on the effectual 
operation of his Spirit within them : the declaration of every 
one amongst them is, " Surely in the Lord, and in him alone, 
have I righteousness and strength f ." 

These things then does the Lord Jesus Christ proclaim to 
the world by them. By them he says, " I am the way, the 
truth, and the life : no man cometh unto the Father, but by 
me." " There is no other name but mine given under heaven 
whereby men may be saved ;" " nor is there any other founda 
tion whereon any man can build " his hopes. And, as they 
look to me for their acceptance with God, so must they also do 
for the gift of my Spirit, who alone can begin, or carry on, or 
perfect, a work of grace in their souls. It is in reality this 
testimony which so offends the world. If they were taught 
to rely on their own merits, or to depend on their own arm, 
they would extol the persons who thus distinguished themselves 
by their superior attainments in holiness : but, when they are 
told that all their hope must be in the righteousness of another, 
and in strength communicated from above, they pour contempt 

d Eph. ii. 2, 3. e 1 Thess. i. 9. f Isai. xlv. 24. 



442 2 CORINTHIANS, III. 2, 3. [2005. 

upon it all as foolishness. Nevertheless such are the lessons 
which Christians teach to all around them ; and such are 
the instructions which Christ conveys by them to a benighted 
world.] 

Whilst they thus speak from Christ they give us 
just occasion also to notice, 

II. The honour they reflect on the Gospel of Christ 

They are all not merely epistles from Christ, but 
witnesses also for him. As the Jews were witnesses 
for God to all nations of the earth, since no other 
god could ever have effected what he had wrought 
for them g , and as all the persons whom Jesus healed 
were witnesses for him as the true Messiah 11 , so are 
all true converts witnesses, 

1. Of the truth of the Gospel 

[What other system ever wrought as that has done ? Look 
at all the means which men have devised for obtaining recon 
ciliation with God ; and see if they have ever operated so 
powerfully, and so beneficially, on the souls of those who have 
embraced them, as has the simple doctrine of the cross ? No : 
by no other doctrine did God ever work, nor by any other 
doctrine will he ever work, for the sanctification and salvation 
of a ruined world. Go to any place under heaven where Christ 
is not exalted as the only Saviour of the world, or where the 
Spirit of the living God is not honoured as the only source of 
all real holiness of heart and life, and see what the state is of 
those who are so taught : will there be found among them any 
work like that on the day of Pentecost ? Will the word preached 
there be quick, and powerful, and sharper than a two-edged 
sword ? Will " the weapons used there be found mighty to 
pull down the strong holds " of sin and Satan, and to " bring 
men s thoughts into captivity to the obedience of Christ ? " 
No : God does not, and will not, work by any thing but a 
simple exhibition of Christ crucified. It is the Gospel only 
that is " the rod of his strength," or that will ever prove " the 
power of God to the salvation of the soul." But where that is 
preached, these effects are wrought; multitudes are " brought 
out of darkness into marvellous light," and are enabled to shew 
by their works the reality of their faith ; and thus they give 
imdoubted evidence, that the Gospel which is ministered unto 
them is the true Gospel. As Christ said of the people whom 
he had healed, " The works that I do, the same bear witness of 

e Isai. xliii. 10 12. h Matt. xi. 25. 



2005.J CHRISTIANS ARE EPISTLES OF CHRIST. 443 

me," so may we say of these persons, that they are " seals," 
whereby God himself attests the mission of his servants, and 
the truth of the doctrine which they deliver.] 

2. Of the efficacy of the Gospel- 
fit is not a mere external change which the Gospel 
effects, but a change of the whole soul, from sin and sorrow 
to holiness and joy. The " peace " which it introduces into 
the troubled mind, " passeth all understanding :" and the 
"joy " to which it elevates the repenting sinner, is " unspeak 
able and glorified." In respect of sanctification, it does not 
produce absolute perfection ; for " there is not a man on earth 
that liveth and sinneth not ;" but it transforms the soul in a 
very wonderful manner, and changes it progressively, if not 
perfectly, " into the very image of God, in righteousness and 
true holiness." In short, it brings the Lord Jesus Christ and 
the believer into so near an union with each other, that they 
are one body \ and " one spirit k ," partakers of the same 
blessings in this world 1 , and heirs of the same glory in the 
world to come m . 

What other doctrine ever did, or can, effect such a change 
as this ? Not even God s law, which he wrote in tables of 
stone, could operate to such an extent as this : the Gospel 
alone is competent to such a task : as St. Paul has said ; 
"What the law could not do, in that it was weak through 
the flesh, God sending his own Son in the likeness of sinful 
flesh, and for sin, did ; that is, he condemned sin in the flesh ; 
that the righteousness of the law might be fulfilled in us, who 
walk not after the flesh but after the Spirit 11 ." Moreover, it 
is not on those only who are of a better and more pliant 
frame of mind, that the Gospel thus operates, but on the 
vilest of the human race ; as indisputably appeared in the 

Corinthian Church The instances too of such efficacy 

are not rare, but frequent. On one day were three thousand 
such converts made ; and in every age from that period to the 
present has the same power been exerted to change the lion 
to a lamb, and " a desert to the garden of the Lord." Such 
converts " shine as lights in a dark world," and, by " holding 
forth the word of life " as epistles from Christ, they shew that 
" the minister has not run in vain, nor laboured in vain P."] 

ADDRESS 

1. Seek to have the mind of Christ more fully 
inscribed upon your hearts 

j Eph. v. 30. k 1 Cor. vi. 17. l John xvii. 13,22,23,20. 
K Rom. viii. 17. " Rom. viii. 3, 4. 1 Cor. vi. 9 11. 
P Phil. ii. 15, 10. 



444- 2 CORINTHIANS, III. 2, 3. [2005. 

[Beloved brethren, let not a day pass without your 
having some divine lesson written more clearly and more 
legibly upon your souls. Bring your hearts daily to the 
Lord Jesus Christ, and present them as a tablet to him, that 
he may write upon them something which they have not 
hitherto contained. And when you come up to the house of 
God, come, not to gratify curiosity, or to perform a duty 
merely, but to spread your hearts again before the Lord, that, 
by the instrumentality of his minister, and the operation of 
his word and Spirit, he may inscribe on them some further 
lesson, which shall attract the notice of an ungodly world, and 
constrain them to acknowledge that God is with you of a 
truth. If there be a blot upon your hearts, entreat him to 
erase it: and whatever is but indistinctly written, entreat him 
to trace it over again and again, till it shall appear in charac 
ters worthy of the Divine -Author, and convey to all who 
behold it a decisive proof of its divine original. And, at the 
close of every day, examine the contents of the epistle, to see 
what progress has been made, and what yet remains to be 
added for its perfection. Nor ever forget by whom the 
characters must be inscribed : it is " by the Spirit of the living 
God," and by the Lord Jesus Christ through him. If you 
look to any other quarter, you will be disappointed : but, if 
you go to Christ for the gift of his Spirit, and desire really to 
have his whole mind and will written upon your hearts, it 
shall be done ; till you are " changed into his image from 
glory to glory by the Spirit of our God."] 

2. Endeavour to exhibit the whole mind of Christ 
to a careless and ungodly world 

[Let there not be seen in you those tempers and dis 
positions which dishonour the Christian profession, and make 
the Gospel a stumbling-block to the world. In too many 
professors of religion there is little seen but pride, and for 
wardness, and self-confidence, and loquacity, and unchari- 
tableness, and a disputatious temper, and a party spirit. But 
are these the characters inscribed by Christ ? No : but by 
that wicked one, who counterfeits the hand of Christ, on pur 
pose to bring him and his Gospel into general contempt. 
Whatever there is of such dispositions within you, get them 
obliterated without delay ; and all the graces of humility, and 
meekness, and love, inscribed in their place q . People will 
judge of our ministry by the lives of those who attend it; 
and will impute to our doctrines every evil which they can 
find in you. This is unreasonable indeed : but they will do 
so ; and we cannot prevent it ; and if they see in you what is 

<> Col. iii. 12, 13. 



2006.] THE EXTENT OB MAN S IMPOTENCY. 445 

odious, they will represent it as the necessary fruit of the 
system you profess. Take care then that " the way of truth 
be not evil spoken of through you." Endeavour rather so to 
" make your light shine before men, that all who behold it 
may glorify your Father which is in heaven:" yea, "let it 
bhine brighter and brighter unto the perfect day."] 



MMVI. 

THE EXTENT OF MAN*S IMPOTENCY. 

2 Cor. iii. 5. Not that we are sufficient of ourselves to think any 
thing as of ourselves ; but our sufficiency is of God. 

COMMONLY as these words are cited, they are 
not easy to be satisfactorily explained. There is an 
evident abruptness in them : and they appear to go 
far beyond what the context requires. The Apostle 
had spoken of the success of his ministry ; and 
" thanked God for making manifest the savour of the 
knowledge of Christ by him in every place 3 ." He 
had appealed to the Corinthians, as living witnesses 
of the power of Christ in his ministry ; seeing that 
they were, in fact, " epistles of Christ, known and 
read of all men b ." And he trusted that God would 
yet further manifest his power, in carrying on amongst 
them, and in other places, the work of men s salva 
tion, through the instrumentality of his ministry . 
But whilst he spoke thus, did he arrogate any thing 
to himself, as though these effects were produced by 
any powers of his own ? No : he utterly disclaimed 
all such pretensions ; and declared, that, so far from 
being able to convert others by any powers of his 
own, he had not of himself a sufficiency even to think 
a good thought : his sufficiency even for that, and 
much more for all his min