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 
