I ! I4i. Ii|. i' ,J!|! I! iiiiniiiii Ifinii. > LIBRARY University of California, OIF'T OK Mrs. SARAH P. WALS WORTH Received October, 18Q4. Accessions No.S^^1^2^' Class No. ■^'^ or T!- li,r;^?-(7y AH.B-itchij^.N.Y. En/rrrJ wr.nfwf f^ Art .-/V-W/Kr.j-//? f/>^ yearM^^by BMbr^t, f^uter. in th^ Oerks Cmr,'. o/' f/w^nutn:rf, O-uj-l. Ibr Utji. Snuthern Dufrict of NeivYcr/c. LECTURES ON THE LAW AND THE GOSPEL. STEPHEN H. TYNG, D.D., M RECTOR OF ST. GEORGE's CHURCH, NEW YORK. SIXTH THOUSAND. NEW YORK: ROBERT CARTER, 58 CANAL STREET 1848. Entered according to Act of Congress, in the year 1848, by STEPHEN H. TYNG, D.D. In the Clerk's Office of the District Court of the United States for the Southern District of New York. INTRODUCTION . The importance and usefulness of the present work have grown upon the author's observation, vastly beyond any expectations he had dared to form. In the personal expe- rience of the work of divine grace through which he was led, and in the habitual observations of others which oc- curred in his pastoral ministry, he was deeply convinced, that an ignorance of the real condition of man under a violated law — and of the fulness and completeness of his redemption through the Son of God, the fulfiller of the law for him, revealed in the Gospel — was the cause of a large portion of the spiritual darkness under which many Chris- tians mourned, and the fountain of most of the errors in doctrine, by which the minds of professing Christians were perverted. For a clearing and settling of his own mind upon this vastly important subject, he was much indebted as to many other writers of excellence, so particularly to the lectures of Mr. Simeon before the University of Cam- bridge, which have since been published in his complete works. But while he was enabled to gather portions and degrees of light from various sources, there was no work within his knowledge which laid down the system of divine truth as a whole, which he was led to adopt, to which he could direct inquirers for adequate instruction upon this subject. In the autumn of the year 1831, he delivered a course of lectures upon the Law and the Gospel, to the IV INTRODUCTION. congregation of St. Paul's Church, Philadelphia, of which he was at that time the Rector. The Editor of a collec- tion of works called the Christian Library, subsequently- requested them for publication, in the series of volumes which* he was preparing for the press. Thus they were first printed in the year 1833. In the same year a second edition of them was printed in a separate volume. In a subsequent year, another large edition, with several addi- tional lectures, was published. These were all circulated and sold with a rapidity which was wholly unexpected. Above five thousand copies have thus been sent upon their humble but blessed errand of mercy. God has been gra- ciously pleased to make them useful and effectual to the awakening and instruction of his people, to an extent which has both astonished and humbled the writer. Many precious instances of conversion, by the divine blessing upon their instructions, through the power of the Holy Ghost, have been brought to his knowledge ; for all of which he desires from his inmost soul, to give the praise and glory to the God of all grace. Some of these have been of persons who are now preaching the blessed truths which God was pleased thus to reveal to them from his holy word. Some faithful Christian friends have so prized the work, that they have habitually kept a number of copies on hand, to lend to others, to whom they trusted, they might be made useful. May God abundantly reward them with his blessing for this encouraging labour of love ! The author has repeatedly revised his Lectures, and now again sends them out in a new edition with an improved form and appearance, feeling deeply humbled with a con- sciousness of their unworthiness of the great subject, and a reverence for the glorious and blessed truths which he has endeavoured in them to proclaim. He believes this book, however infirm and weak, to contain the Glorious INTRODUCTION. V Gospel of the Blessed God, stated in simplicity and clear- ness, in perfect accordance with the instructions of the Holy Scripture, and the Liturgy, Articles, and Homilies of the Protestant Episcopal Church. He humbly trusts that the Glorious Jesus whom he worships as his Lord and his God, — his Great God and Saviour, — will be still pleased to use this work for the manifestation of his glory, the bringing of the vessels of his mercy to an acknowledgment and obedience of the truth, and the guarding of his Church against the vital and dangerous errors which these days have again brought forth, all of which, the author believes, originate in an ignorance, or in confused views, of the relations of the Law and the Gospel to each other and to man. He has also in prepa- ration, should his life be spared for their publication, two other works in connection with this ; the one under the title of •* Christ is all," displaying these precious truths in the actual experience of man, — and the other under the title of " The good Confession," exhibiting the outward manifestation of their influence and operation in the Chris- tian life. He humbly hopes, and for this end, begs the prayers of Christian friends, that the Glorious King of Zion will graciously accept his efforts in these books to proclaim the truth, to the promotion of his own glory, and the edifying of his Church. And committing his labours to Him, he would adore and glorify God, the Father, the Son, and the Holy Ghost, one Almighty, Gracious God, with thanksgivings and praise, for evermore. Amen. S. H. T. St. George's, New York, January, 1848. CONTENTS. LECTURES ON THE LAW. Page Lecture I. — The importance of an accurate knowledge of the Divine Law, 9 Lect. IL — The practical influence of a knowledge of the Law, 24 Lect. III. — The Spirituality of the Law, - - - 40 Lect. IV, — The present use of the Law, - - - 56 Lect. V. — The convincing power of the Law, - - - 73 Lect. VI. — The condemning power of the Law, - - 91 Lect. VII. — The Law a guide to Christ, - - - 109 Lect. VIII. — Christ, the Righteousness of the Law, - - 126 Lect. IX. — The Law, the Christian's Rule of Life, - -"141 Lect. X. — The worth of -Man's obedience to the Law, - 158 Lect. XI. — The Salvation of the Gospel confirming Man^s • Obedience to the Law, ...... 176 Lect. XII. — The Perfection of the Divine Law, - - 194 LECTURES ON THE GOSPEL. Lect. I.— The Object of the Gospel, - - - -213 Lect. II.— The Gospel Way of Salvation, - - - 230 Lect. III.— The History of the Gospel, - - - - 246 Lect. IV.— The Wisdom of the Gospel, - - - -263 Lect. V.— The Power of the Gospel to Save, - - - 279 Lect. VI. — The Power of the Gospel to Condemn, - - 297 Lect. VII.— The Grace of the Gospel as a Divine Gift, - 313 Viii CONTENTS. Page Lect. viii. — The Glory of the Gospel as a Revelation of God, - . . - 330 Lect. IX. — The Glory of the Gospel from its Method of Publication, 346 Lect. X. — The Glory of the Gospel from the Subjects which it proclaims, 361 Lect. XL — The Gospel Magnifying the Law, - - - 374 Lect. XII. — The Guilt and Danger of Rejecting the last Revelation from God, 391 ftTf; LECTURE I. THE IMPORTANCE OF AN ACCURATE KNOWLEDGE OP THE DIVINE LAW. Open thou mine eyes, that I may behold wondrous things out of thy law. Psalm cxix. 18. By the law of God, the sacred writer here means the whole revelation of the Divine will to man. He designates this divine revelation, in this psalm, by the various words, " Statutes, commandments, testi- monies, judgments, precepts and law." They are all employed, to describe that connected and perfect system of instruction, which is contained in the " Holy Scriptures given by inspiration of God." In dwelling upon these communications of the will of God, the psalmist speaks the language of a heart that fervently loved his holy commands, and rejoiced to contemplate the excellence and purity of his char- acter. In the extent of spiritual application which he perceived in these commands, — in the ardour of his prayers that they might be engraven upon his own heart ; in the sorrow which he felt at witness- ing the transgressions of them by others ; in the eagerness of his desire to understand more clearly their excellence and perfection ; — he has displayed his view of their importance, and the mind of the Spirit, in reference to the worth of a full understand- ing of them to man. And we must unite with the same affectionate and earnest spirit, in the petition 1* 10 KNOWLEDGE OF THE LAW. [lECT. I. which he has set before us, ^' Open thou mine eyes, that I may behold wondrous things out of thy law," In our natural ignorance of the things of the Spirit of God, and in the sinful aversion of our af- fections from them, there is a veil of thick darkness concealing from us the blessed truths which God alone reveals. We discern them neither in their meaning, nor in the extent of their influence. We confine our views of the Divine precepts, to their application in the letter to our outward conduct, and do not perceive the extent of their demands upon the thoughts and intentions of the heart. And neither as the standard of required obedience, nor as the measure of actual guilt, are we willing to con- sider, or able to comprehend, that the divine com- mandment is exceeding broad. This veil of spirit- ual ignorance, the Holy Ghost alone can remove. He must enlighten our blindness, and unfold to us, the secret and unsearchable truths of his own word. And to him, therefore, we direct our prayer for illu- mination and guidance, in the good, acceptable, and perfect will of God, that we may be led, on the one hand, to obtain a full knowledge of our sin, and on the other, of the sufficiency, and application to our- selves, of the glorious, appointed Saviour ; discern- ing the things which are freely given to us of God. The law, of which I purpose, by the divine help, to speak, is that one great moral law of God, all the commandments of which, are " holy, just, and good f an obedience to which, '' is more to be desired than gold, yea, than much fine gold ;" the purity of which is, to a holy mind, '' sweeter than honey, and the honeycomb ;" by the guidance of which, the " ser- . vant of God is warned;" and in the "keeping of LECT. I.] KNOWLEDGE OF THE LAW. 11 which, there is great reward." This law is a reve- lation to man of the will of God. It is a transcript and publication of his holy and perfect mind. It is the rule of angelic obedience. It was tlie guide given to man at his creation. It is the law, obedi- ence to which, would have given him eternal life ; the violation of which, subjected him to condemna- tion. It is the law, which has been fulfilled for the sinner's justification, by the Lord Jesus Christ, the constituted Mediator of the new covenant ; — which is written again upon the heart of the justified and restored man, according to the provisions of this covenant, by the Holy Spirit ; — and in cheerful and permanent obedience to which, he is to glorify and honour his redeeming. Lord, in his eternal and heav- enly kingdom. This is the law of which I speak ; the law which requires in every intelligent creature, supreme love to God, and unqualified submission in the spirit of love, to all his commandments. An accurate knowledge and understanding of this divine law, lies at the very foundation of true relig- ion, and of all instruction in the things of God. By this alone, can we be taught to appreciate and ac- cept, the gracious provisions of the Gospel of our Lord Jesus Christ ; in whom, God has been pleased to do for us, what the law required, but could not do ; and by whom, he has laid open for us unsearch- able riches of grace, meeting all the demands of the law, " magnifying it, and making it honorable," so that he is revealed, as " the end (or perfection) of the law for righteousness, to every one that believ- eth." The importance to us, of a clear and distinct intelligence of this subject, cannot be overstated ; and we may well take upon our lips, and utter from 12 KNOWLEDGE OF THE LAW. [lECT. I. our hearts, the psalmist's prayer, " Open thou mine eyes, that I may behold the wondrous things of thy law." I. Here" we gain all just conceptions of the charac- ter of God. His divine perfections are shining here. By his own revelation of himself alone, do we knovr anything of him. " In his light, we see light." His holy law is a description of himself; the utterance in words, of his perfect, but previously concealed mind and will. Whatever be the character of our views of his law, will therefore be the description of our views of himself The nature of his mind will be estimated by us, by our impressions of the nature of his commands. 1. Our apprehension of th^ purity and extent of the law of God is the measure of our conception of the holiness of his own character. If we perceive this, reaching to every thought, as well as to every word and act of our being ; requiring in us a perfect purity of mind and heart ; demanding the spotless preservation of God's perfect image upon our souls ; allowing no deviation, even inadvertently or in ig- norance ; accepting only an unfailing adherence to every precept, from the beginning to the end of life ; passing over no stain of sin without immediate con- demnation ; we shall look upon the Being from whom it has proceeded, and of whose mind it is the copy, as a Being of infinite purity and holiness ; one who cannot regard iniquity but with abhorrence. But if we are satisfied with any inferior, or more limited view^ of the law, than this, we shall find ourselves detractino^ in the same degree, from the holiness of its author, and necessarily conceive of him, as a Being less opposed to sin. If we imagine LECT. I.] KNOWLEDGE OF THE LAW. 13 that he will relax in the strict application of his commands, that he will suffer man to depart from the standard of absolutely perfect obedience, with impunity, we certainly impute to him a connivance at transgressions, and lay a serious stain upon the excellence of his character. In the same propor- tion, our reverence for him becomes diminished ; our fear of his inspection is destroyed ; our dread of his judgment passes away. He has become, in our view, in this uncertainty of his annunciations, or in this feebleness of his authority, altogether such an one as ourselves. And in reducing our conceptions of the extent of his law, we have destroyed our ability to appreciate, or to reverence the holiness of his character. 2. Our apprehension of the certainty and solem- nity of the law of God, will be the measure of our conceptions of his justice. It is here that we are taught what is the justice of God. If we realize how strong and awful are the sanctions which he has appended to his law, and by which its obliga- tions are enforced ; if we see that they involve no- thing less than the everlasting happiness or misery of every child of man ; that they are dependent upon a single defect of whatever kind in the obedience of man ; that they can never be withdrawn, or satisfied by man, or mitigated in their power, or cease to op- erate, throughout eternity; that they can never qualify or yield in a single point, the fearful testi- mony, " the soul that sinneth, it shall die ;" we see how fixed and unerring is the justice of that Being who has given and established this law. We be- hold him here, " a just judge ;" " a judge who doeth right," " a great and dreadful king." But any lower 14 KNOWLEDGE OF THE LAW. [lECT. I. view of the fixed sanctions of the law, will necessa- rily lead to a lower estimate of the divine justice which has been manifested in them. If we suppose that God will arrest or mitigate the operation of his law ; that he will overlook the imperfections and wanderings of those whom he has placed under it ; or that he will punish them only in some limited degree, which man may be able to bear ; that ever- lasting death will not be the wages of sin ; that the threatenings of divine anger against the unrighteous- ness of men, will not be executed in the fulness of their denunciation ; — we become accustomed to low and derogatory ideas of the divine justice, and re- duce the King of heaven, from the throne of unap- proachable excellence and unchanging truth, to some inferior position, both in government and char- acter. Being ignorant of the stability and strictness of his law, we form no honorable conceptions of his justice in himself. 3. Our accurate knowledge of the demands of the law, is the source of all proper conceptions of the divine mercy and love. Here only, do we see the depths of the compassion of God for fallen men. When our guilt in transgression, appears to us, great beyond all our ability to measure or calculate ; when we feel ourselves exposed to a judgment and condemnation commensurate with our innumerable offences ; when we see our sins to be more in num- ber than the sands upon the sea-shore ; when w^e are convinced that each of them deserves the eter- nal wrath and vengeance of God, and that we are lying under this just wrath, as an everlasting load; we shall be able in some degree, to appreciate the mercy, which has provided, unsought by us, the LECT. I.j KNOWLEDGE OF THE LAW. 15 means of full forgiveness ; we shall adore with won- dering gratitude, the compassion of that offended Being, who, instead of executing upon us the ven- geance which he had threatened, has himself origi- nated a remedy for our souls condemned, entirely suited to our wants and adequate to our necessities ; by which he may restore the guilty to his favour, and to life eternal, without compromising the honour of his law, or the truth of his character, but with the everlasting and increased glory of both. With such a view of the law, we shall appreciate the bound- less extent of the love, which can pardon so much guilt, relieve from so much misery, and exalt and justify creatures so unworthy and so polluted. But any inferior conception of the demands of the law, reducing our estimate of the guilt and danger of transgression, will just so much reduce our estimate of a mercy which will appear to be in the same de- gree less needed, and to have accomplished a less important and less considerable deliverance. A ruined sinner, conscious that he has been ransomed by amazing grace, from eternal death, and rescued like a brand plucked out of the fire, will feel abun- dant cause to magnify the love and mercy of God forever. He has had much forgiven, and he will love much in return. But one who thinks he has had less to be forgiven, will necessarily love less also ; — and in the very proportion in which he limits his view of the penalties he had incurred, and the dangers to which he was exposed, will he also di- minish his conceptions of the mercy of which he has been made the less unworthy object. All our apprehensions of the moral attributes of God will be thus regulated by our knowledge of his 16 KNOWLEDGE OF THE LAW. [lECT. I. law, and our views of its demands. And in refer- ence to them all, it will be found indubitably true, that loose and superficial conceptions of the one, will produce low and ineffectual ideas of the other. " God is known by the judgments which he exe- cuteth ;" and our estimate of the character of them, will be the standard by which we shall judge of his attributes, and government and claims. II. In an accurate knowledge of the divine law alone, do we gain just views of the character and work of the Saviour of mankind : — And our concep- tions of the demands of the law, and our estimate and apprehension of the wonderful mediation by which the Lord Jesus Christ has fulfilled it, will always be found in exact proportion to each other. 1. We shall here see, that our necessity for such a Saviour^ arises from our condition under the judg- ment and condemnation of the law. We shall behold ourselves as transgressors of the divine command- ments ; as shut up under a just sentence of con- demnation for sin, to eternal death ; as utterly in- competent to make the satisfaction, which must be made, before we can be released, from the bondage under guilt, and the exposure to righteous anger, in which we are held. This condition makes our need for some " daysman," who can take our burden upon himself, and can speak in righteousness, mighty to save. The breach between us and God which our guilt has caused, must be made up, and we cannot do it. We can neither restore to God, the honour we have taken from him ; nor regain for ourselves, the image of his holiness, which we have lost in sin. We must therefore have a Saviour who shall be able to bear the curse and condemnation under which LECT. I.] KNOWLEDGE OF THE LAW. 17 we are lying, and to restore the union of our souls with God, which we have broken and cast away. The violated law holds us in bondage, — our lost con- dition under it demands a Redeemer who is mighty ; — and it is only as we understand the extent of our need, that we can appreciate the iudispensable ne- cessity to us, of such a Saviour as God has revealed. 2. Then our estimate of the nature and ivortli of the atonement which the Lord Jesus has made, will be regulated by our knowledge of the law, which has required it. Whatever is our view of the ex- tent of the necessity, will be also our measure of the nature of the offering by which it has been met. A knowledge of the claims of the divine law will convince us, that our sins are wholly innumerable, and our guilt, inconceivably great. Every deviation from the line of perfect obedience has brought upon us a curse, an everlasting curse, under the righteous judgment of God. This judgment which is accord- ing to truth, can never be satisfied, with anything but the full punishment denounced upon the offender, either in his own person, or in that of an adequate surety. The death which the law has threatened, must be endured, before a satisfaction can be made. And the knowledge of the law which displays to us, this death as the wages of sin, will also show to us the really satisfying nature of that offering, by which our Blessed Lord '' has redeemed us from the curse of the law, by being made a curse in our stead." As our convictions of our own guilt are extended and accurate, we shall exalt and value the work of that glorious Saviour, who hath borne our iniquities, and put away our sin by the sacrifice of himself And in the same degree, in which we reduce our 3 18 KNOWLEDGE OF THE LAW. [lECT. I. apprehensions of our necessity, and of the condem- nation which our sin deserves, shall we also depre- ciate the worth, and destroy the character, of that gracious atonement which has been made and ac- cepted in our behalf A clear view of what unpar- doned sinners w^ould be compelled to do and bear, will alone accurately teach, wiiat the Lord Jesus has mercifully done and borne, for them whom he has redeemed and pardoned. 3. Our understanding of the justification which has been accomplished for us by the Lord Jesus, will also depend upon our accurate knowledge of the demands of the divine law. We shall see that this law is never to be satisfied, but by a perfect and distinct obedience to its commands ; that it requires every soul to possess, and to present to God, a right- eousness which shall meet its highest claims ; that it refuses to relax these requisitions in the least de- gree ; that it insists upon their fulfilment in every point, and to the utmost extent. With this convic- tion, we shall honour and exalt the great Redeemer, who has accomplished in his own personal obedience for us, this required righteousness ; and has opened, through the offering of this spotless righteousness, first to God, in man's behalf, and then to man, as his title to acceptance with God, a full and everlasting justification for every believing soul. We shall see and understand " the blessedness of the man, to whom God imputeth righteousness without works." But if our acknowledgment of these demands of the law, and of the righteousness which they require, be ireduced to any inferior or partial standard ; so that our own alleged sincere, but imperfect obedi- ence may be accepted ; in this false conception of LECT. I.] KNOWLEDGE OF THE LAW. 19 the character of the law, we undermine the whole system of grace, as offered in the Gospel ; we make the revealed obedience of Jesus a mere shadow of the imagination ; we reduce our need of a perfect righteousness to nothing ; we cancel all our obliga- tions to him, for special mercy and abounding merit ; and make him in fact, so far as the actual neces- sity for such a Saviour is concerned, to have lived, obeyed, and died for men, in vain. In no method can we understand, or appreciate, the glorious privi- lege, of having the " only begotten of the Father, full of grace and truth," as the " Lord our righteousness," but by gaining this knowledge, in a proper knowl- edge of the law, which he fidfilled. 4. The same course of remark would equally ap- ply to all tJie offices of our Divine Redeemer. Our adequate conceptions of them all, will depend upon our accurate knowledge of the law of God. We shall not seek him as the great Prophet w^ho alone can instruct us in the ways of God, if we do not feel our entire helplessness under the violated law ; and are not convinced that our darkness and igno- rance are such, as to render divine illumination and guidance absolutely indispensable. We shall not depend upon him as our High Priest, who alone can make an offering for us, and open our way into the holiest, through the veil of his flesh, if we imagine that any repentance or reformation of ours, can be availing or acceptable in the sight of God. We shall never look to him as our only prevailing inter- cessor and advocate with the Father, if we do not realize the utter worthlessness of the best that we can do in the service of God. We shall not trust in him as the King in Zion, who alone can give us 20 KNOWLEDGE OF THE LAW. [lECT. I. the victory, if ,we have but partial apprehensions of our own weakness, and rebellion, and dangers, and see no necessity for Almighty power to rescue, or to renew us. And whatever aspect of the Saviour's work we consider, the same remark applies, the less that seems to us to be required of man for himself, the less will also appear to be demanded of his di- vine surety interposing in his behalf, and standing in his stead ; and the less we consider the guilt and danger of man without a Saviour, the less obliga- tion shall we necessarily feel, to him who willingly assumed and endured his condemnation. In the degree in which we are ignorant of the demands of the law, we form false conceptions of the necessities of the sinner who has broken it; and reduce our estimate of the whole work of the Son of God, who undertook to redeem him from its curse, and to magnify it and make it honorable. And if we would form correct apprehensions of the Father's love, who spared not his own Son, but delivered him up for us, — and of the amazing mercy of the Son, who came to do his will in this redemption of the ungodly, we are to acquire them, in that divine teaching which shall open our eyes to behold won- drous things out of the law. III. These observations are equally applicable to the office and operations of the Holy Spirit^ the com- forter, who is sent to renew and sanctify the souls which the Father hath given to the Son, and the Son has redeemed by the sacrifice of himself A correct apprehension of his divine work for the peo- ple, of God, is only to be gained, in an adequate un- derstanding of their relation to the law, and their condition under it. LECT. I.] KNOWLEDGE OF THE LAW. 21 The Holy Spirit is given in the great covenant of redemption, to regenerate the sinful nature of those, whom " God hath chosen in Christ before the foun- dation of the w^orld, that they should be holy and without blame before him in love ;" to create them anew after his divine image ; to enlighten them to discern the riches of their inheritance in Christ ; and to bring them to the enjoyment of their adop- tion into the family of God. In precise accordance therefore, with the view which we have, of the spir- itual necessity of guilty man, upon whom this work is to be accomplished, will be the estimate which we shall form, of the work itself The less we sup- pose to be our natural opposition to God, and our alienation from his image, the less will there be in our view, to be done by the Spirit in our behalf If there be not entire hostility in our fallen nature towards God, and an utter destruction of the first creation of our souls in holiness, what necessity can there be for a new creation ? If the defect be par- tial, the remedy may be partial also. If we are not actually dead in sin, why should we require a divine and life-giving power to raise us from the dead 1 If we have not wholly gone out of the way of life, are not completely lost and ruined, how shall we suppose, we need Almighty grace to restore us again to the path of peace, to cleanse us from our pollutions, and to keep us in the way everlasting ? If we are made to feel that our dangers and wants are extreme, that our condition is one of total cor- ruption and depravity, as well as of condemnation and guilt, we shall see that we must have a remedy adapted to such extremities ; we shall be content with nothing short of the power of the Living God, 22 KNOWLEDGE OF THE LAW. [lECT. I, in that Spirit who is to pluck us " out of the horri- ble pit, and out of the miry clay, and to set our feet upon the rock," which the Father's love hath placed for us, in the atonement and righteousness of the Son. They who gain not this clear perception of the condition of man under the violated law, see not their need of the continued special influence of the Holy Spirit, to illuminate their minds, or to sanctify their hearts. They are led to doubt, 'or even to* deny, his personal agency in the great work of man's redemption. In connection with this, they are often deluded by the same ignorance, to reject the whole revelation of the Glorious Persons in the Trinity, — and the various indispensable doctrines of grace which are connected with it, such as the doctrine of actual satisfaction for sin in the Saviour's death, — of the imputation of his righteousness to believers for their justification, — and of the certain preserva- tion of them in new obedience, by the power of the Holy Ghost. They do not feel themselves to be de- stroyed in sin ; they see not therefore their need of the free and boundless love of the Father, electing them unto life, as the origin of their hope ; of the divine merit of an Immanuel to bring them in ac- ceptance before him, and into possession of this life ; and of the Almighty agency of the Spirit to enable them to know and to receive the things which are thlis freely given to them of God. Multitudes thus bring down their avowed system of religion to some low and miserable standard, which in fact almost assumes the sufficiency of their own nature, and their own works to meet the judgment and to claim thd favour of God. All these are mistakes which spring altogether from an ignorance of his law. Let LECT. I.] KNOWLEDGE OF THE LAW. 23 them obtain a thorough insight into its claims and character by the enbghtening power of the Spirit, and they will then see how solemnly and fatally its demands and sanctions shut them up under the con- demnation and bondage of sin ; they will then see, that if any one less than God himself, undertake their salvation, they must assuredly perish; they will be convinced that no arm inferior to the Lord of hosts, can rescue them from the wrath to which they are exposed, or bring to them the victory they require; — they will humbly seek, and then shall surely find, the free and great salvation, which God has so clearly revealed, and so fully offered, in the provisions of his Gospel, — and they will realize the importance of the prayer before us, " Open thou mine eyes, that I may behold wondrous things out of thy law," — in discerning that all these advances in spiritual knowledge are dependent upon an accu- rate understanding of its character and claims. LECTURE II. THE PRACTICAL INFLUENCE OP A KNOWLEDGE OF THE LAW. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. — Psalm xciv. 12. The sacred writer uttered this sentiment under circumstances which well display the truth he in- tended to express. He stood amidst the overflowings of ungodliness. The wicked appeared to triumph on every side. They boasted of their success and power, and proclaimed their contempt of God . They derided the warnings of the divine inspection, and of their own final responsibility to God. Amidst the enormities of their transgressions, they were still self-confident and self-righteous. The psalmist be- held this wild tumult of human passions and human pride, and implored a divine manifestation of the power of God, in the execution of judgment and vengeance upon the ungodly who boasted of his ab- sence and unconcern. And in the midst of such iniquities flowing from an ignorance of God, and his holy law, he proclaims the happiness of those who, under the teaching and chastening of the Lord, have been led to avoid the ways of evil doers, and to seek their comforts in the paths of his commandments. Under his holy discipline, they have learned the principles of truth, and acquired that practical obe- dience which a knowledge of his law is adapted to LECT. II.] PRACTICAL INFLUENCE OF THE LAW. 25 impart. And by its direction, they are saved alike, from the rebellion which vainly opposes the autho- rity of God, and the self-righteousness which justi- fies itself in opposition to him. The text exhibits th'e practical influence upon man, of a knowledge of the divine law, which is the subject now before us. And while it declares the blessedness of the man who has thus been taught by God, it shews to us, that this know^ledge of the law of God, is far from being a mere speculation, a dead theory in theology, but is a spring of great practical influence, which distinguishes and blesses the whole course of a sound experience in religion, and a just intelligence of religious truth. I. All true religious feeling is intimately connected with a proper knowledge of the law of God. Real spiritual affections are, in a great degree, dependent upon it. Without it, man cannot have real convic- tion of sin, or humility, or gratitude, or zeal, or love to God. And whatever blessedness there is, in these exercises of a renewed mind, there is also, in the knowledge of the law upon which they depend. 1 . We can have no real conviction of sin, without an adequate conception of the demands of the law, and of our own condition under it. But this is the very first step in the work of the Holy Spirit when he regenerates a child of wrath. He makes him to see his guilt, and to feel his burden, as a transgressor against God. Mere natural religion makes very par- tial and scanty acknowledgments of sin. It confesses the guilt of acts of transgression, but it knows nothing of the guilt of a state of sin. It mourns for crimes, not for condition. It imagines no other me- thod of return to God necessary, than a sorrow for 2 26 PRACTICAL INFLUENCE OF THE LAW. [lECT. II. the deeds of the past, and an effort of amendment for the future. But our natural condition is one of entire ruin. We are, in our fallen state, under the divine condemnation. " As many as are of the works of the law, are under a curse ;" and the wrath of God abideth on them. Of the reality and extent of this guilt and ruin however, we are ignorant, until God the Spirit teaches us out of his law. " By the law is the knowledge of sin ;" and the conviction which we have of our guilt as transgressors under it, must depend upon the knowledge we have of its character and claims. If we have been taught the spotless and inflexible system of this Divine law, demanding the utmost conceivable devotion to God, and an unerring and unrelaxed obedience of his will, and denouncing the anger of God against every soul of man that doeth evil ; when our eyes are opened to behold our own condition as sinners, we shall see ourselves to be wholly guilty in his sight, and our mouths will be stopped from all excuse. There will be found by us, no single feeling or thought, upon the purity of which we can rest the shadow of hope ; and no circumstance whicih we can plead to extenu- ate a single deficiency. We shall find ourselves to be condemned before God, wholly and everlastingly. And our deep conviction of guilt, will bring us be- fore him with the solemn confession, '' I know, that in me, there dwelleth no good thing." But if we have only received, and have been satisfied with, general, partial, and indefinite views of the claims of the law, the same general and indistinct impres- sions will be transferred to our convictions of per- sonal guilt in our transgressions of it. Our hearts will plead a thousand vain excuses from tempta- LECT. II.] PRACTICAL INFLUENCE OF THE LAW. 27 tioiis to which we were exposed, or from the weak- ness of our nature, or from the inadvertence which surprised us, — and we shall never be led to acknowl- edge ourselves altogether unholy, and justly con- demned. We may acknowledge that in many things we have done wrong, but we shall not see that every thing which we have done is wrong ; we may con- fess that many of our acts are evil, but we shall not confess that the secret thoughts of our hearts are also filled with odious and abominable wickedness. We shall still have that self-righteous spirit which springs from an ignorance of the divine law. 2. As our conviction of sin, is thus dependent upon our knowledge of the law, so also is our humility under this conviction. The importance of this tem- per of mind the Scriptures largely teach us. " The Lord resisteth the proud, but giveth grace to the humble." " To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word." " Whosoever exalteth himself, shall be abased, but he that humbleth himself shall be exalted." Humility is not merely a sense of our weakness as creatures ; nor a general acknowledg- ment only of our character as sinners. There is not a human being who would refuse either of these con- cessions. But it is a real and deep consciousness of our guilty and lost condition, as justly and eternally condemned before God ; a clear perception of the total opposition of our hearts to the will of God ; and of the entire absence in our lives of the least con- formity to his commands. It is such a sense of our wicked alienation from God, of our voluntary rebel- lion against him ; such a conviction that every im- agination of the thoughts of our hearts, is only evil ^ 28 PRACTICAL INFLUENCE OF THE LAW. [lECT. II. continually, as makes us really abhor and loathe our- selves, and repent in dust and ashes, before a Being who search eth our hearts, and will bring every secret thing into judgment, and set our secret sins in the light of his countenance. Such a broken and con- trite spirit, the Holy Spirit gives, and God will not despise. But how rarely is such a spirit seen among men. How seldom even among those who profess to be, and who we trust are, truly awakened by the Holy Ghost, do we behold this deep sense of guilt, and this humble acknowledgment of exposure to God's just wrath and indignation. How generally in the world, is there a disposition to think, that such feelings are either wholly pretended, or else absurdly extravagant, even if they are real; and that the expressions of them are fanatical and to be avoided. But why is this ? — Are these views a false estimate of the sinner's condition? Is such self- abasement unsuitable to his character and state ? Surely not. But such objectors have no knowledge of the divine law. They do not try themselves, or others, by this high and holy standard. They are insensible of their own departures from God ; — they do not feel themselves to be lost in sin ; — and they can see no cause for such undue humiliation, under a burden which does not appear to them to be ex- treme or destructive. The idea of humility, as the Holy Spirit describes it in his word, and forms it in the soul which he creates anew, never enters into the natural mind. The unconverted man cannot comprehend it. He neither possesses it, nor desires it, nor approves of it, according to its real import. It is one of the things which God teaches man out of his law, and which can be learned under no other LECT. II.] PRACTICAL INFLUENCE OF THE LAW. 29 discipline than that blessed one, by which he edu- cates the " vessels of his mercy whom he hath afore prepared unto glory." When we have been truly instructed in the nature and extent of this law, and never till then, our convictions of sin will be deep and definite, — and our self-abasement under them, lowly and abiding ; then we shall see, and humbly acknowledge, that we are utterly destitute of all claim to mercy from God, and w^holly unworthy of its exercise towards us. 3. The exercise of real gratitude to God, is also dependent upon our accurate knowledge of his law. Gratitude is a thankful consciousness and acknowl- edgment of the mercies which we have personally received from God. Its exercise must therefore ne- cessarily depend upon the amount, and the nature, of the benefits which we believe have been con- ferred upon us. If we are truly the children of God by faith in Christ Jesus, we shall view our- selves in the light of God's revelations of truth. We shall see ourselves to be the captives of sin and Satan, ransomed from death and hell, by the precious and perfect obedience, and amazing death of our in- carnate God. We shall be in our own apprehension, altogether, as " brands plucked out of the burning ;" nor can we imagine mercy showed to any, which would constitute them greater monuments of grace than we are. With such a view of our condition and obligations, our whole soul will bless our Re- deemer and Lord, for " the unsearchable riches " of his grace. We shall call upon all within us, to praise his name. We shall rejoice in God who hath become our salvation, with joy unspeakable and full of glory. But alas ! how far are we generally from 30 PRACTICAL INFLUENCE OF THE LAW. [lECT. II. such gratitude as this ! How few are duly sensible of the vast obligations which divine mercy has laid upon them ! With the great proportion of professing Christians, some faint and general acknowledgments of divine goodness, are quite sufficient to express their sense of the love which has ransomed them from going down into the pit ; and they are disposed to consider stronger language and deeper emotions, than those to which they are accustomed, as exces- sive, and wanting in sobriety. But how false and how dangerous is such an estimate ! How different is it from the mind of beings who surround the throne of God in glory ! There, redeemed saints are filled with adoring admiration of the grace which has been displayed in the scheme of man's deliver- ance ; contemplating its transcendent excellency, and praising God for the glory which he has gained from its accomplishment. There is no coldness or for- mality there, because they fully discern the evil which has been remedied, and the blessing which has been conferred. And why are men on earth, cold and indifferent, but because they do not see the depths of condemnation, from which they have been rescued, or the labor which their deliverance re- quired, — or the amazing love, which led a divine Saviour to undertake it ] Did they behold, in the mirror of God's holy law, the burden and bondage, from which they have been ransomed, and the in- estimable worth of the offering which must be made, and which has been made for them, they would surely have far other feelings towards that Glorious Immanuel, who came down into the abyss of their ruin, and put away their punishment, by enduring it himself A just knowledge and estimate of the LECT. II.] PRACTICAL INFLUENCE OF THE LAW. 31 claims of the law which have been fulfilled by him, would lead to a high appreciation of the love which he has exercised, and the obligations under which we are placed. But an ignorance of the law, in the very same proportion, reduces our consciousness of the mercy of the law-fulfiUer, and our gratitude for the work which he has finished. The measure of our praise to God, is one of the things therefore which he must teach us out of his law. 4. From the same source of instruction, will spring all true zeal for God, and for his service and glory. Thus are our hearts to be taught a thorough and affectionate engagement in his service, as our Re- deemer and King. Who is there among the Lord's people, that feels this zeal for God, in any measure correspondent with the standard which the Holy Scriptures have established. There we are repre- sented, as bought with an inestimable price, and are called upon, with intense gratitude for this amazing mercy, to glorify God in our bodies and spirits which are his. With an adequate sense of our obligations to God, the language of our hearts would be, " what shall I render unto the Lord for all his benefits 7" No services of ours would appear an adequate re- turn to him. All that we could do for such a Lord, would be as nothing in our eyes. All that we should suffer for him, would be light and gladly borne. Our time, our talents, our property, our influence, our whole life, would appear to be of value in our eyes, only as they could be made humbly subservient to the advancement of the divine glory. The whole world would seem to us, in comparison with the cross of Christ, in the strong expression of Arch* bishop Leighton, "one grand impertinence." But 32 PRACTICAL INFLUENCE OF THE LAW. [lECT. II. how little of this spirit do we feel ! How little of it, do we see in others ! How little is it loved and ap- proved among men, even in the measure in which it is manifested ! How infinitely below this " reason- able service," is the standard of the multitude, who still value themselves upon the usefulness and ex- cellence of their lives among men ! But this defi- ciency must also be traced, to the one cause, of which we have already spoken so much. Humility, grati- tude, zeal for God, all rise or fall, as our views of the divine law, and the divine redemption which has fulfilled, and honoured it, are deep and accurate, or superficial and defective. We can never acquire an entire devotedness of heart to God, as redeemed creatures, until we apprehend the full extent and worth of the redemption which we have received. If our views of the great purposes and blessings, for which, and the great dangers from which, we " have been apprehended of Christ Jesus," are low and limited, our own efforts in pressing forward to ^' ap- prehend " these mercies, and to obey him who hath conferred them, will be equally limited. To walk as Christ walked, will appear a bondage in our view. To tread in the steps of holy apostles will seem un- necessary. To glory only in the cross, and to rejoice if we are counted worthy to suffer shame for Christ's sake, will seem a state of mind only necessary and adapted, for persons in peculiar stations of trial and duty. But no inferior state of mind is adequate to our real obligations, — or will be acceptable to him. If we would be Christ's indeed, we must live, not unto ourselves, but unto him who died for us, and rose again ; purifying ourselves, even as he is pure, and striving to be perfect, as our Father who is in LECT. II.] PRACTICAL INFLUENCE OF THE LAW. 33 heaven is perfect. This is the result of the con- straining love of Christ, and of our union by faith to him. And it is only as we are taught out of the law of God, that we are truly taught our need of Christ, — or are led to seek our complete salvation in him. II. The practical influence of a knowledge of the law, is displayed in the fact, that all our scriptural hopes, are dependant upon it. The importance of a distinct and well-defined Christian hope, cannot be estimated too highly. "Ye are saved by hope." The prayers of the Apostles for those to whom they wrote or ministered, in relation to this subject, are repeated and various ; that the eyes of their under- standings might be enlightened, to discern the free and unspeakable gifts of God in his Gospel, to com- prehend the nature and w^orth of the hopes and pri- vileges which were thus bestowed upon them, and to be able to give to others, a reason for the hope which they possessed, and which they were to offer to the acceptance of all. It is by this blessed hope, which personally appropriates to ourselves, the gra- cious promises of God in the Gospel, and enables us to realize as our own, things w^hich are unseen and eternal, that w^e are sustained in trial and duty, and made to press forward to the prize of our high callinor of God in Christ Jesus. But clear views of religious truth are indispensable to the enjoyment of a rational and consoling hope of eternal life. And while Satan is deluding the multitudes of the un- converted, w^ith false and unfounded hopes, and by the influence of these, is persuading them to reject the invitations of the Gospel, and to remain con- tented in a state of sin, the falsehood of his devices is only to be ascertained by a thorough examina- 2* 34 PRACTICAL INFLUENCE OF THE LAW. [lECT. II. tion of the ground, upon which these hopes profess to rest. All false hopes connected with the interests of the soul, arise from an ignorance of the divine law. When a sinful man is found actually claiming ever- lasting life from the justice of God, on the ground that he has done his duty, has been guilty of no harm to his fellow-men, has injured no one, and de- frauded no one, what but total ignorance of the law of God, can have veiled his mind with an expecta- tion so unfounded and deceitful 7 While he sees not that his very best acts stand in need of pardon- ing mercy, as much as his vilest sins ; that the least transgression of his life entails upon him a necessary and everlasting condemnation ; that his heartless prayers, and his omissions and failures in required duty, will condemn him as certainly as any of the acts which appear to him more sinful ; upon what does his false confidence of security rest, but upon a total misapprehension of the nature of the divine claims and requisitions of God's perfect law 7 When another man proclaims his hope to rest upon the unbounded mercy of God, mercy which is over all his works, while he rejects from his heart, the clear and ample provision of mercy which is offered to sinners in the Gospel, what but an entire ignorance of the divine law is the foundation of this delusive expectation ? When a judge is seated on the bench, could the clearest evidence of guilt against the criminal, be affected by his assertion of a pre- vious dependence upon the mercy which he hoped to find in the day of trial 7 The hour of trial is the time of law, not the time of mercy. In the present life, there is abundant mercy freely offered to the LECT. II.] PRACTICAL. INFLUENCE OF THE LAW. 35 vilest sinner ; nay, pressed by his offended, but gra- cious Creator, upon his attention and acceptance. But it is, as it must be, mercy in God's own way, and according to the plan of his own wisdom. When the time of final adjudication and recom- pense has cojne, the reign of mercy has come to an end, and the season for its exercise has passed by forever. The principles of just and equal law must then govern every determination. The Judge of all the earth must do right. The man who is there, with sin previously unpardoned, must endure the death which is the wages of sin. He therefore Avho now pursues the path of voluntary transgression, and still trusts in the mercy of his Judge, for a future and final pardon, is destroyed by his ignorance of the law, or by his voluntary contempt for its de- mands. The claims of this holy law must be satis- fied and honoured. It does not, it cannot allow the name of mercy. Without the shedding of blood, it offers no remission. Until its penalty has been paid, and all its demands have been met and an- swered, it is utterly vain to think of charming its denunciations of wrath to rest. The mercy of God is displayed in his gracious method of making satis- faction to the law for the sinner's soul. But it can never act in setting aside the demands of the law upon man, while they are still unsatisfied ; and all hope which is founded upon such an expectation, is delusive and false. When others speak of a vague and indefinite hope which is resting partly upon their own works, and partly upon the merits of the Saviour to make up for the deficiencies of these, the same ignorance of the law is at the foundation of their false confidence. 36 PRACTICAL INFLUENCE OF THE LAW. [lECT. II. They avow their trust in Christ. But they can give no reason for this trust. They have no clear idea of what he has done, that should lead them to this confidence. They give no evidence that they have been really brought by the Holy Spirit, to renounce themselves, that they may win Christ, and be found in him. They have probably no distinct emotion or conception connected with that faith in Christ which they avow. For even while they proclaim this hope, they do not, and will not, accept the salvation which is offered in the Gospel, upon the terms which are there displayed. They will not renounce all works of their own, as at least, a partial ground of hope. They will not empty and humble themselves to en- ter the kingdom of heaven, at the same gate with publicans and harlots. This is too humiliating. Their proud hearts must have something wherein to boast themselves. If they cannot make their own lives, the sole ground of their justification, they will rely upon them in part, — or they will make them the reason, for their confidence and hope in Christ. They will not suffer themselves to be stripped of all self-preference, and self-respect. They know not how to glory only in the cross of Christ. They have never experienced or understood the condemning power of the law, nor felt the burden of guilt which it lays upon the sinner's soul. And they are in the possession only of a hope, whose whole foundation is ignorance of the curse which has been laid upon tr.insgression, and of the endurance of that curse by the Son of God, as the ransom for those who be- lieve in him. All these false hopes spring from the same source. They are entertained and cherished in the muid, be- LECT. II.] PRACTICAL INFLUENCE OF THE LAW. 37 cause it has never been chastened by the Lord, and taught by him, the wondrous things of his law. Man cannot live without hope. And Satan, perfectly aware of this fact, blinds his mind to the true hope which God presents, and urges upon him in its stead, these refuges of lies. He keeps him in ignorance of what the Lord God hath spoken, and thus deludes him to an embracing of these unfounded and impos- sible expectations, as his confidence in the day of the the Lord's appearing. A Christian hope is founded immediately upon Christian faith. It is a personal application, of the objects which faith discerns, and an appropriation of the treasures, which faith discloses in the divine revelations. The faith w^hich justifies the soul, brings us simply to the Lord Jesus Christ, as the great end and fulfilment of the law, for all who be- lieve. It teaches us, our own condemnation under the law, and leads us, emptied of all confidence in our own works, to rest ourselves wholly, upon his past and finished work of substitution in our behalf. If we attempt to blend in any measure or degree, anything of our own, with the w'ork of Christ's re- demption, we make utterly void, all that he has done and suffered in our stead. Christ has thus become of no effect to us ; and so far as w^e are concerned, he has died in vain. The law presents two distinct claims as made upon every sinner, wdiich must be met and answered, before he can have a hope of ac- ceptance with Gk)d. It denounces death as the pun- ishment of sins past ; and it requires a spotless obe- dience as the title to future reward. It thus guards the way to the tree of life with a flaming sword which turns every way in opposition to the sinner's 38 PRACTICAL INFLUENCE OF THE LAW. [lECT. II. approach. The answers to these claims can never be found in the sinner himself. But faith discerns them both, and in their utmost possible value, in the sinner's Saviour. God hath set forth his Son, to be a propitiation for sins past, and to declare his right- eousness, in the justifying of the ungodly. In this abundant provision for the pardon of sins past, — and for the everlasting justification of the pardoned soul, faith discerns a full foundation of hope. It perceives the law to be completely satisfied and honoured, and the hope which it offers in this satis- faction of the law by the Lord our righteousness, is sure, reasonable, and satisfying to the soul. It rests upon a clear perception of what Christ has done, and of what the law required to be done. And all the blessedness which there is in such a hope, be- comes the portion of those whom the Lord chasten- eth, and teacheth out of his law. These views sufficiently display the practical in- fluence of a knowledge of the law. Ignorance of it, and false apprehensions of it, are the root of all su- perficial views and statements of doctrine, with which the Christian community is filled. An un- derstanding of it, is of vital consequence in the great concern of your soul's salvation. O, seek from God, the instruction out of his law which he imparts. Let his Holy Spirit deliver you from darkness, and lead you to a knowledge of his truth in this all-in- volving concern. Let the day-spring from on high guide your feet into the way of peace. Seek wis- dom from above, — practical, experimental wisdom, and seek it with all your hearts :— that you may not walk in the blindness of your minds, with your un- understandings darkened, through the ignorance that LECT. II.] PRACTICAL INFLUENCE OF THE LAW. 39 is in you. Give your earnest attention to an under- standing of this vital portion of the truth of God ; and under his guidance, your affections will be sanctified and elevated, your minds opened and instructed, and your hearts led to embrace the everlasting consola- tions w^hich are laid up in his dear Son. Thus will you gain a hope which maketh not ashamed ; a hope founded upon the finished and unchangeable work of Jesus Christ the Lord ; and believing in him, and loving him, though now you see him not, you shall rejoice in him, with joy unspeakable and full of glory. LECTURE III. THE SPIRITUALITY OF THE LAW. We know that the law is spiritual. — Romans vii. 14. In a contemplation of the operation of the divine law upon man, one of the first and most important topics for our remark, is its own character, and the actual extent of its demands. This -aspect of it, is habitually called by us, the spirituality of the law. Of this, the apostle speaks in our present text. Though he describes the operation of the law, as destroying all the hopes which he indulged of merit or safety in his unconverted state, and thus, as work- ing death for him, he proclaims it to be in all respects, holy, just and good ; and producing death to a sinner, solely in a just action upon his unholy character and guilty life. He confesses that man in his natural state is carnal, and a slave to sin, and declares that all the apparent ill effects of the operation of the law upon him, are to be attributed to this fact alone. The law itself is spiritual and holy. I. But what law is it, of which the apostle makes this assertion ? We must answer, it is exclusively that great moral law, which is now before us, as the subject of this series of discourses. The assertion cannot be applied to any other law, without much qualification. The Judicial law which was appointed for the LECT. III.] SPIRITUALITY OF THE LAW. 41 Israelites, though it was founded upon the, moral law of God, was but the peculiar statute law of that nation. It never had, nor was it designed to have, the least authority over any other of the families of men, unless they became incorporated by their own profession as members of the nation of Israel. In no sense, but in its origin from God, was it a spiritual law. Like all other laws for the mere outward government of man, its requisitions and prohibitions took cognizance merely of outward acts ; and rec- ompensed obedience or disobedience, respectively with temporal protection, or bodily suffering and death. This law cannot be said to be annulled or repealed in regard to other nations, for it never had authority over them. The limits of its application were the natural and the adopted children of Israel. What its permanency of authority over them may be, it does not come within my present purpose to con- sider. The ceremonial or ecclesiastical law which was ap- pointed for the same people, enjoined the rites and observances of a form of religious worship^ which was established for them alone. This cannot justly be called a spiritual law, though its ordinances had an important spiritual meaning, and were certainly designed to instruct the believing mind in spiritual things. St. Paul calls it, " a law of carnal command- ments," which made nothing perfect ; and speaks of its ordinances as " carnal ordinances " imposed upon the people of Israel for a time. St. Peter calls it a yoke which neither they, nor their fathers were able to bear. It was a system of shadows, under which were represented to the mind endowed with spiritual discernment, the great truths and realities of the 42 . SPIRITUALITY OF TH3 LAW. [lECT. III. Gospel. In itself it could make nothing perfect. It was like the judicial law of Israel, confined in its ap- plication to the members of that one nation, and was intended to lead them to that blessed seed of Abra- ham, in whom all its figures and appointments were fulfilled. The great moral law of God, was imbodied in the national institutes for Israel ; — though- in itself entirely separable, from all that was merely local and temporary in its authority over them. It is of this divine system of precepts, that the psalmist says, " the law of the Lord is perfect, converting the soul ; — and pure, enlightening the eyes." It is to this, that the apostle refers, when he declares in our text, as a principle which was to be considered be- yond the reach of doubt, — " We know that the law is spiritual." This was ordained to life. Obedi- ence to its precepts would have conferred life upon man ; — and it is only as the result of man's own transgression, that it is found to be unto death. This law is spotless and holy ; and every command- ment which it imposes, is holy, just, and good. It was comprised, in the ten commandments which were written upon tables of stone, by the finger of God. It was communicated to Israel, on Mount Sinai, with a majesty which well became its import- ance and character. The peculiar laws of Israel as a nation were subsequently proclaimed in many suc- cessive communications. This was a special reve- lation of the will of God, upon which all other pre- cepts were founded. It was comprised by our Lord Jesus Christ in two commandments, embracing supreme love to God, and universal love to his crea- tures. It is deblared by St. Paul in its one funda- LEOT. III.] SPIRITUALITY OF THE LAW. 43 metal principle, when he says, " love is the fulfilling of the law." This great law is the law of heaven, and to it every heavenly being is subjected. It was published first on earth, when it was written upon the heart of man at his creation. Its governing principles and power were obliterated then, by man's transgression, — and it was published again, written by the finger of God, upon tables of stone, at Mount Sinai. It was added then anew, to display the holy character of God ; to exhibit the sinfulness, and the abound- ing extent, of man's transgression ; — to manifest the universal necessity for the promised seed, who should fulfil its obligations, and bear its penalty for man. It was accordingly announced before the peculiar, pri- vate institutions for Israel were imposed, because it was the foundation of all other commands ; and their acknowledgment of the authority of this, was a con- cession of the right of God to impose upon them any subsequent precepts, which should be according to his will. It displayed most clearly the impossibility of man's attainment of life by any obedience of his own, and thus shut them up for all their hope, to the faith which should be revealed, when in the ful- ness of the time, God should send forth Iiis Son. The character and extent of this holy law is de- scribed in our text. It requires entire submission to the will of the Creator ; and is as obligatory upon Gentiles as upon Jews : — and as binding in heaven, as upon earth. Of this, is the declaration of our text so solemnly and distinctly made, '' We know that the law is spiritual." This attribute of the law IS a fundamental truth ; — as evident as the same at- tribute of God, of whose holy mind and character it 44 SPIRITUALITY OF THE LAW. [lECT. III. is a perfect transcript and expression. The spiritu- ality of the law which it declares, we are now to consider. II. " We know that the law is spiritual." 1. It is spiritual in its origin. It flowed from no human or inferior source, but immediately from the mind of that High and Holy Being, who is himself a spirit, — and whom no eye hath seen, or can see. It is in its principles and precepts, but a copy in words, of the will and character of God. A perfect conformity to its commands, would be a perfect con- formity to the holy character of God. It was first proclaimed, when the first creature was formed. Then the will of God was first declared, as the rule of government for the beings whom he had made. In the heavenly world, it is binding upon pure spirits alone, and the love for God and for each other, which moves innumerable holy beings there, is the fulfilling of this law. There its origin, and operation, and fruits are all spiritual. Ten thousand times ten tliousand spotless spirits admire, reverence, and love it, as the mirror, in which the infinitely glorious per- fections of the Deity are continually beheld. He speaks, and it is done ; he commands, and his will stands fast. This law was communicated immediately from God to man. It was written in his mind and heart at his creation, by the Spirit of God. When man first opened his eyes upon the beauties and benefits, with which his Divine Creator had been pleased to surround him, this spiritual law upon his heart, led him to lift up his immediate offering of pure and per- fect love to the Lord of all, and to delight in every act of homage to his will. This same holy law has LECT. III.] SPIRITUALITY OF THE LAW. 45 been written since by the same Spirit in the soul of every child of God among redeemed men, in the hour in which he was brought back from his death in sin, to a life of new obedience to God. And all the renewed servants of the most High, perceive and admire its perfections, and delight to fulfil its holy commandments. The purity and excellence of the law, which the Spirit of God thus teaches man, when he writes it upon his heart, is one of those things which the natural man discerneth not, and is not able to understand. In its origin within his soul, it is ever and wholly the work of the Spirit of God. By the same Spirit, it was revealed to holy men who spake as they were moved by the Holy Ghost, as the authors of those Scriptures which were given by inspiration of God, — and in the precepts of which, this holy law is recorded for the government of man. Whatever period or occasion of its revelation, we may particularly consider, the spiritual origin of the law is the same. It is written by the finger of God, and from himself proclaims his mind and will. 2. The law is spiritual in its demands. It is wholly a mistaken view, which limits these divine revelations to the letter of the precepts, — or to the outward conduct of men. The external acts to w^hich the divine precepts refer, whether they are of sins forbidden, or of duties commanded, are surely included in their intended application. But they cannot be understood as the limits of this applica- tion. These precepts refer as certainly to the de- sires and purposes of the heart, and the thoughts of the mind, as they do to the open conduct of the life. They lay the hand of their authority upon the inner man. They distinctly reveal to man what God re- 46 SPIRITUALITY OF THE LAW. [lECT. III. quires, and they demand the unqualified and uniform obedience to every precept, in the heart which he searches. If man were in a condition shut out from the possibility of outward breaches of divine com- mands ; nay, if he were without the body, with which they are perpetrated, the law of God would still impose upon him the same obligations, and make the same demands. The principle of obedi- ence, is that to which the law directs its notice and its operation. It requires everywhere total and un- broken submission to the will of God. The changes of occasional relations to other created beings, can- not alter the obligation of this simple principle of entire subjection to the will of God. The demands of the law are in their extent, spiritual. The thoughts and purposes which lead to outward vio- lations of these precepts, are as really violations of them also, as are the results to which they tend. When the law forbids a single transgression, it equally forbids every thought, and occupation, and feeling which would naturally lead to its commis- sion. And when it commands a duty, it equally enjoins every circumstance and habit which proper- ly conduces to its performance. Even more exten- sively than this, — in the very prohibition of a trans- gression, it requires the contrary duty ; and in the injunction of a duty, it forbids the opposite sin. The commandment of God is thus exceeding broad, and like a two-edged sword, divides asunder, and dis- cerns, the thoughts and intents of the heart. It goes thus directly to the hidden fountain of the char- acter, and requires the inward cleansing of the soul in entire conformity to the purity of God. If it were possible, that any one had been perfectly obe- LECT. III.] SPIRITUALITY OF THE LAW. 47 dient to God, in every feeling, desire, and act of the whole life, and in but one single thought had re- belled against him, that sinful thought would anni- hilate the worth of the whole obedience, with which it was connected. The man has thus become a sin- ner, and having offended in one point, is guilty of all, or wholly guilty, in the judgment of the law. This was the case with the first^itransgressor, in whom a single sin destroyed the whole covenant of life, un- der which he had been placed. The character of man has changed, — but the law has not. It is still equally spiritual in its demands, requiring in every heart, a submission to God, uninterrupted by a single insurgent feeling, a purity of character uncontami- nated by a single stain, and a zeal of devotion un- relaxed by a single wandering purpose. The law of God has no partial operation for the earth. It requires the same character throughout the universe. That which angels have always been in heaven, it requires men to be, from their birth, and forever. Its searching precepts go directly to the heart, and are to be obeyed there, in a perfect exhibition of the mind of Christ, and a perfect exemplification of the holiness of God. This is the spiritual character of the law in its demands. Uniform love with all the heart, and that forever, constitutes the only fulfil- ment of its precepts. 3. The law is spiritual in its operations. It was originally ordained to be a covenant of life ; — its de- signed operation was, in an unceasingly holy and animating guidance of man, to lead him to a perfect conformity to the will of God. It was a pure and sacred friend and supporter of its subjects. It taught them, what their Creator required of them ; and 48 SPIRITUALITY OF THE LAW. [leCT. IIL warned them of what he had forbidden. It checked them in every temptation to transgress ; it encouraged them in every path of obedience. In the keeping of its precepts, it gave them great rew^ard. But the disobedience of man changed the whple operation of the law towards him ; and gave it a new course and purpose. It can never be the friend of sinners. It comes now with no offer of life. It remains faith- ful to God, though man has been unfaithful, and stands forth as a swift witness against all who have rebelled against him. With the sinner, its whole operation is to convince him of his guilt; — to judge him as thus guilty ; to condemn him to death ; — and then to leave him to perish. It comes to him in the majesty of divine authority, and with distinct and undeniable accusations, for this two-fold purpose of conviction and judgment. In this work of power, it lays out before his conscience, the extent of its own claims ; and places by their side, the enormity of his transgressions. It shews him what God re- quires ; and then it shews him what he has done. Thus laying open before him his aggravated guilt, it convinces him of the truth ^f its charges against him, and of the justice of his condemnation. It stops his mouth from all excuses. It compels him in deep humiliation to acknowledge himself unclean ; — and then stands forth in the name of the most High, to pass a final sentence upon his soul. It proclaims the eternal wages of sin. It announces the certainty of a coming wrath. It unveils before him, an unut- terable and everlasting destruction. It strips off the covering from the devouring fire. And thus, laying judgment to the line of its holy and unrelaxing de- mands, it destroys the hope of the sinful soul, anil LECT. III.] SPIRITUALITY OP THE LAW. 49 compels the convicted transgressor to cry out in the bitterness of his anguish, " O, wretched man that I am, who shall deliver me from the body of this death 7" This is the spiritual operation of the law. Here its work ceases. It cannot go beyond this limit ; — convincing the transgressor of his guilt ; pronouncing his everlasting condemnation ; and then leaving him to perish. This has been its actual operation upon every servant of God who has been redeemed from his iniquity, and reconciled to him. In his experience, the power of the commandment has slain and destroyed all self-confidence, all hope in any righteousness of his own ; and condemned under its righteous sentence, he can say, " I know that the law is spiritual." In its origin, its demands, and its operation, this is the spirituality of the law, which perhaps these views of it sufficiently display. III. There are certain practical purposes of great consequence, to which the consideration of this sub- ject will properly lead us. It is adapted to produce in us a deep humiliation. It casts out the pride and boasting of the very holiest among men, and brings down every soul in the deepest prostration before God. In regard to gross outward violations of the commands of God, you may be comparatively blameless. According to the judgment of men, you may have lived in strict con- formity to the divine will. But who has rendered to God the honour which is due to him, and counted everything else as worthless in comparison with him 7 When you consider that spotless line of life which the law imposes, in the different relations of man, who is not compelled to acknowledge, that his transgressions are multiplied, beyond his power to 3 50 SPIRITUALITY OF THE LAW. [lECT. III. compute them ? When you add to these, the un- holy tempers and dispositions which you have exer- cised and indulged ; the evil thoughts which you have allowed and harboured ; the failures in duty^ of which you are conscious ; who does not blush to lift up his eyes to heaven, a.shamed and confounded in the holy presence of God who searcheth the heart ? And yet the mere calculation of what we have done, or left undone, would give a very inade- quate view of the sinfulness of our characters. We must take the elevated and spotless standard of di- vine commandments^ and see how infinitely short we have come of the spirit of their intention, in every act of our lives, and in every moment of our existence. We must trace the whole state of our souls from the beginning of our lives, and estimate it by this unbending standard. And we shall see, that our whole attainments in obedience, have been as nothing, literally nothing, in comparison with our failures and our defects. The poorest bankrupt that ever lived, has discharged a larger portion of his debt to men, than we have of our debt to God. His state in his relation, is far better than yours ; for you have been still increasing your debt, every hour, and every moment of your lives. The very best works of the best of men, if tried thus by the touchstone of God's perfect law, would be in themselves, but an accu- mulation of guilt against the day of wrath. There is in them no good thing. And the more clearly they see the excellence of the law, the more deeply will they feel humbled, under the conviction of this fact. This self-abasins^ view of our own character is in- dispensable. We must cast aside every delusive LECT. III.] SPIRITUALITY OF THE LAW. 51 plea of comparative innocence and harmlessness, — and judge ourselves as we are judged by the Lord. By this judgment we must abide forever ; and if we come unpardoned under its power, the doom which it assigns, is absolute and unchangeable. When the book of his remembrance is laid open, the secrets of your hearts will be brought to light — your own con- sciences will attest the truth of the divine accusa- tions, and the equity of the sentence which God shall pronounce. In the action of this spiritual and holy law, there can be no respect of persons. Its judgments will be severe in proportion to advantages which have been neglected and unimproved. O, that God may enable you to understand, and to con- sider well, these solemn truths ! May he enable you in entire self-abasement, and humility of mind, to cast yourselves in the very dust before him, under the burden of your conscious guilt ! This view of the spiritual character of the law, shows the fallacy of all attempts in man to establish a righteousness before God by works of his own. There is not a single divine precept which does not testify against our guilt before the throne of God. There is not a single precept which will relax its purity or its obligation on our account. It is a vain idea, that the Lord Jesus Christ has lowered the demands of the law, that they might be brought within the compass of man's infirmity, and he be thus enabled to comply with them. Surely there is nothing in his instructions to sanction such an idea; — He has summed up the decalogue in the blessed precepts of love, — but in neither of them, has he set aside the obligations of a single command. Has he made any abatement in their demands 7 52 SPIRITUALITY OF THE LAW. [lECT. III. Did the law require too much of man, before his coming 1 How was it then, holy, just, and good ? Did it only require exactly what was due from man to God 1 How then could the Saviour reduce these demands, without robbing God of the obedience which was really due from his creatures 7 Nay, — how can God ever lower the holy demands of his righteous law 1 How can he divest himself of his glory, or give his creatures a liberty to violate his will? His law is necessarily unchangeable, like himself. It is the simple expression of his own mind and character. And the obligation to love him with supreme and undivided affection, is an immu- table obligation upon every rational creature. It is a demand necessarily unalterable forever. And if any man would obtain a righteousness by works of his own, he must obey it perfectly in act and spirit, and that forever. Because this is utterly impossible for man who is a transgressor from his birth, the very thought of obtaining acceptance with God by any works of the law, must be given up by every soul of man. From this you are driven forever. If you would be saved at all, it must be in some other method than this. You must have some other right- eousness, more commensurate with the holy de- mands of the law, and more consistent with the unchanging honour of the law-giver ; — a righteous- ness which can magnify the law, and make it hon- ourable. Such an obedience is fully provided for you, and freely offered to you, in the perfect and meritorious subjection of the Lord Jesus to the law in your behalf In him you may be justified and glory. But in every act of obedience of your own, you will be found wanting, and will be condemned. LECT. III.] SPIRITUALITY OF THE LAW. 53 The distinct understanding of this subject, is of the utmost consequence. The simple assertion of the text ought to be the language of your own ex- perience, " We know that the law is spiritual." And yet, of what are men more generally ignorant, than of this vital subject? Unwilling to acknowledge themselves justly condemned, and yet unable to deny their violations of divine commandments, they would reduce the holiness of the law to their own standard, rather than seek, out of themselves, a righteousness which shall meet it. They are anxious to lessen their undeniable criminality before God, and to do this, they would charge his commandments with unreasonable strictness, and thus make him a par- taker of their guilt. All this effort however, though it may delude themselves, cannot deceive him. You must settle it in your minds, as an indisputable and fundamental fact, that this spiritual, searching nature of the divine law, must remain unchanged forever. By understanding and feeling the truth of this, you will be able to comprehend the purposes which the law^ designs ; and the uses and operations, to which it is directed by the Divine Lawgiver. Such a knowledge and understanding will wean you from all vain confidence in yourselves ; will persuade you to cease from man whose breath is in his nostrils ; will compel you to lay aside every notion that you have anything to offer unto God ; and urge you to look for, and to receive, that blessed provided right- eousness in Christ the Lord, which enables you to answer the utmost demands of the lawgiver upon your souls. This actual obedience of the Lord Jesus Christ, is freely offered to every penitent and believ- 54 SPIRITUALITY OF THE LAW. [lECT. III. ing soul. Destitute of it, you remain under an un- satisfied curse; and exposed to the just anger of God, in every moment of your lives. You are with- out hope or peace. The law which condemns you is spiritual, and you are carnal, sold under sin. It sen- tences you to death, and delivers you over unto wrath, in every single precept which it contains. It is the extreme of infatuation, to look to its possi- ble approval, for justification and life. It w41l be certain and everlasting death to venture into judg- ment before God, upon the foundation of any obedi- ence of your own to its requirements. These may appear to you, hard sayings. The Spirit of God alone, can enable you to receive them. He only can subdue your pride and vain confidence, and shew to you, that by the very law to which you foolishly cling, you are inevitably condemned and ruined. O, that this convincing agency of the law by the powxr of the Spirit, might be received and exercised in the conscience of all who listen to me ! That you might be compelled to cry out, un- der its weight and influence, " God be merciful to us sinners !" That you could be constrained, in this view of the unbending and impossible demands of the law of God, not only to ask in anxiety, " What shall I do to be saved ?" but to renounce all hope of salvation by doings of every kind, and freely and thankfully to believe in the Lord Jesus Christ, who is himself, righteousness and salvation to every soul that seeks him. In him, being justified by faith, you have peace with God; and resting not upon your* own obedience to the law of righteousness, but upon his ; having fulfilled it in him, you are renewed after LECT. III.] SPIRITUALITY OP THE LAW. 95 its image, and enabled to honour and adorn it, walk- ing not according to the flesh, but after the Spirit. This is the divine provision in your behalf, which fully meets, and everlastingly honours, the spiritual and holy law of the most High God. LECTURE IV. THE PRESENT USE OP THE LAW. Wherefore then serveth the law 1 — Galatians, hi. 19. The law of which the apostle here speaks is the moral law ; that perfect rule of obedience to the di- vine Creator, which is imposed upon every intelli- gent and responsible creature. He is treating of the free and perfect justification of sinful man, according to the provisions of grace which are announced in the Gospel. He teaches the great fact, that God announced these provisions of grace, as the only foundation of human hope, and the only means of security to the guilty, long before the Saviour's in- carnation, and ages previous to the introduction of the Jewish dispensation. This was the Gospel which God preached unto Abraham, who believed its promises and was justified by his faith. By the same instrumentality of faith in the truth and power of God, all who in subsequent ages believed, were justified with faithful Abraham. But no man was ever justified by his own obedience, — or made just in the sight of God by his relation to the law ; for the law brings upon man who is always a sinner under it, nothing but a ciu-se. This is the argument of the apostle, in the comparison which he institutes between the promise of grace giving life to faith in LECT. IV.] PRESENT USE OF THE LAW. 57 the divine covenant, and the law of commandments uttering death upon every transgression. His con- clusion is, that the publication of the law, which was long subsequent to the establishment of this covenant of grace, can have no influence to change the system of salvation for the fallen and guilty, which God had previously proclaimed. But an objection is made to this conclusion, and the question in our text proposes it. If the heav- enly inheritance is only to be obtained by grace through a free promise to the guilty, and not by man's obedience to the commands of the law, "wherefore then serveth the law?" The point to which this question is directed, is very precise. It is not, what was the original use of the law when man was innocent 7 Or, what is its abstract purpose with beings who are not guilty '? But, what could be the design of publishing it again, under a dispensation of grace already revealed'? If man is to gain no justification by his obedience to it, why is it thus proclaimed to him 7 The ob- jection seemed perfectly just to the reason of man. He could understand the simple proposition, if you do this, you shall live. But he could not under- stand the proposition, you are still to do it, but you cannot live by it. The objection is still frequently urged, if our obedience is not to justify us, why are we to obey 1 Why may we not live in sin, that grace may abound 1 We will consider this objec- tion, in the subject now before us — the use of the law under the dispensation of gra^e. Why was it added ? Why is it still proclaimed and insisted on? The distinct assertion of the Holy Scriptures is, " by the works of the law. no man is justified in the 58 PRESENT USE OF THE LAW. [lECT. IV. sight of God." The objection of man's reason to this, is, that the proclamation of the claims and de- mands of the law is then unprofitable and vain. But as Luther says, " the consequence is nothing worth. Money doth not justify, or make a man righteous, therefore it is unprofitable ; the eyes do not justify, therefore, they must be plucked out ; the hands make not a man righteous, therefore they must be cut off. This is naught also, the law doth not justify, therefore it is unprofitable. We must attribute unto everything, its proper effect and use. We do not therefore condemn or destroy the law, because we say it doth not justify. It hath its pro- per office and use, but not to make men righteous. It accuseth, (errifieth, condemneth them. We say wi^h Paul, that the law is good, if a man do rightly use it, that is to say, if he use the law as a law." It is the preacher's duty to proclaim faithfully, the requisitions and threatenings of God's holy law, which are unceasingly violated by man. But many who listen to him will strongly object to this con- tinual republication of the law. They oppose, both the exhibition of its demands and penalties, which are suspended as a violated covenant, over the un- converted and unbelieving ; and the strict enforcing of its holy precepts as a rule of life upon the pro- fessed servants of God. Some are unwilling to hear anything from the pulpit which alarms and terrifies the conscience ; and others desire and re- solve to be satisfied with a standard of conduct, far inferior to the holy commandments of God. Both are ready to urge the objection of the text. And to both, the only proper reply is, a more distinct and persevering publication of the very law to which LECT. IV.] PRESENT USE OF THE LAW. 59 they object, as absolutely indispensable to awaken the conscience, convert the soul, and sanctify the character of man. In proportion as this, in its due measure and place is faithfully done, will the grace of the Lord Jesus be precious and powerful in the hearts of those who receive the truth, and the min- istry of his servants be made effectual in calling in the number of his people. " To preach justification by the law, as a covenant," says Bishop Hopkins, " is legal, and makes void the death and merits of Jesus Christ. But to preach obedience to the law as a rule, is evangelical ; and it savours as much of a New Testament spirit, to urge the commands of the law, as to display the promises of the Gospel." This important subject, what is the present use and design of the law under a dispensation of grace ? I wish to consider, in a general view, as involving many important particulars, which we shall after- wards consider separately. " Wherefore then serv- eth the law?" We answer, it has a twofold use and operation, upon the disobedient and unjustified, and upon the pardoned and accepted sinner : — upon wicked men who are still without Christ; — and upon renewed men who are adopted into his family and kingdom. I. The use of the law with the unconverted and unpardoned. The Apostle says, '' it was added be- cause of transgressions." It was man's iniquity which made its publication necessary. And its ope- ration is temporary, " until the seed come, to whom the promise was made," until Christ as its end and fulfilment is adequately revealed. The object of God in the operation of the law, is merciful and gra- cious. " The Scripture hath concluded all under 60 PRESENT USE OF THE LAW. [lECT. IV. sin, that the promise by faith of Jesus Christ, might be given to them that believe." Harsh and terrify- ing, as the denunciations of the law appear to the ungodly, they are designed to be, and ought to be improved, for the deliverance and spiritual life, of those, against whom they are uttered. As a general answer to the question of the text, is the assertion of the Apostle, " it was added, because of transgres- sions." 1. It was added, to restrain and limit these trans- gressions. It finds man in his fallen condition, seek- ing out for himself, many inventions of disobedience. The whole world under the influence of his depra- vity, lieth in wickedness ; and in captivity to Satan, lieth under the wicked one. This was the condition of men, after the publication of the grace of God to man, in the promised redemption by his Son. Men had filled the earth with the habitations of dark- ness and cruelty. The chosen seed had corrupted themselves exceedingly. And God proclaimed again his holy law with terrible majesty, to bridle and re- strain the wickedness of mankind. It denounced judgment and wrath. It spake in thunders. It alarmed and terrified the ungodly. It threatened a devouring fire, and everlasting burnings. This was because of transgressions ; that some limit might be set up, in the fears and apprehensions of men, to the scornful triumphs of human wickedness. For this purpose has it operated always, and is it always to be proclaimed. God thus reveals his wrath against all ungodliness and unrighteousness of men, and pro- claims to them, that such shall not inherit the king- dom of heaven ; to drive men back, from the wicked- ness, to which their deceitful and depraved hearts LECT. IV.] PRESENT USE OF THE LAW. 61 would lead them. It is for this end, that the Apostle declares, " the law was made for the lawless and disobedient, for the ungodly, and for sinners, for un- holy and profane, and any other thing that is con- trary to sound doctrine, according to the glorious Gospel of the blessed God." The abounding of hu- man wickedness, even amidst the denunciations of flames and vengeance which the law so solemnly pronounces, — shews what would be the character and condition of man, were he set free from the bonds which it thus fastens around him. Fear of the awful consequences which must come upon guilt, is the prevailing motive which restrains and controls the passions of ungodly men. It holds back in uncounted instances, the arm of murderous re- venge, and bridles the accomplishment of covetous and licentious appetite. And it cannot be doubted, that if the secret, dark, and majestic frown with which the law speaks to the consciences of the wicked could be withdrawn, and the fear which it awakens could be hushed, the main restraint upon the depravity of man would be broken, and the chief guardian of the peace of human society would be destroyed. As the prevailing principle, it is the self- ish fear of man, which allows men to live in mutual security and peace ; not his fear of human condem- nation merely, but a secret, conscious, though unde- finable fear of the wrath and judgment of God. And one very important present use of the law is thus to bridle and restrain the wickedness of man. 2. It is added to bring to lights the trarisgressions of men. The Apostle says " the law entered, that sin might abound ;" and again, " I had not known sin but by the law, for I had not known lust, ex- 62 PRESENT USE OF THE LAW. [lECT. IV. cept the law had said, thou shalt not covet ;" nay, he farther teaches us, that the operation of the law upon the corrupt nature of man, was actually to in- crease his secret desires to transgress, though it bridled his outward acts. '' Sin, taking occasion by the commandment, wrought in me, all manner of concupiscence." Man, without this operation of the law, is extremely ignorant of his own character. Sin within him, appears dead. He has a vain con- fidence in his own righteousness, and imagines that there is some merit of good works in himself. The law is added, as the instrument, to bring his secret character to light ; to shew him the transgressions within his heart ; to reveal those awful things, which our blessed Lord declares, come from within, out of the heart of man, and defile his character and life ; to exhibit to him, the blindness, and hardness, and impiety of his own mind in the sight of God ; and to make him feel himself to be guilty, and worthy of condemnation before God. It lays down before him, its holy standard, its unrelaxing demands, its solemn denunciations upon disobedience against them. It brings man up to the view of this stand- ard, and to the sound of these denunciations ; and his unsubdued heart rebels against them, and mani- fests at once, the secret character which had been covered before. Thus the Saviour brought out the secret character of the self-righteous young man who came to him, to bid for eternal life. He had no con- viction of sin. He '' knew nothing by himself" But the Lord Jesus spread before him, the holy de- mands of the very law, in his obedience to which he so confidently trusted ; and his secret sin was set in the light of God's countenance before him. LECT. IV.] PRESENT USE OF THE LAW. 63 He saw himself refusing an entire obedience, tliough he had professed his willingness to do anything ; and he went away sorrowful, not for his sins, but for the mortification of his pride, and the overturning of his previous hope. This is an essential operation of the law ; man's secret wickedness must be brought to his view. That transgression which saith within his heart, there shall be no fear of God before my eyes, must be listened to and acknowledged. Until this has been done, his pride, and self-confidence, and neglect of God, and rejection of the grace of Christ, will all remain, in a perfectly satisfied and self-righteous temper, nor will the preaching of par- don and salvation in the Lord Jesus have. the least effect upon him. Until this divine Saviour is sought for, and accepted in his heart, the law must be pro- claimed, to bring to light, the secret transgressions of which he is wholly and willingly ignorant. 3. The law is added, to convince man of these transgressions. It brings out his hidden wickedness to view, that inward thought of his heart which is very deep, that it may compel him to acknowledge himself a sinner, condemned before God, and lost in guilt. His own blinded reason would persuade him, that if he be not outwardly a transgressor against men, this is sufiicient, and he ought to be accepted by God. But God brings in the power of his lawd;o bear upon his secret character, that sin may abound in his view. This is the hammer with which he breaks the rock in pieces, and makes the proud sin- ner feel himself, and acknowledge himself, to be worthy of the condemnation and wrath of God. He that was before self-righteous, and alive without the commandment, now feels himself shut up to 64 PRESENT USE OF THE LAW. [lECT. IV. death, by every precept ; without hope, a vessel of wrath fitted to destruction. He looks upon the holiness of the law, and is convinced of sin. He looks upon the just authority of the law, and is convinced of wrath and judgment ipr sin. He looks upon the majestic and unalterable truth of the law, and is convinced, that there remaineth nothing for him, " but a certain fearful looking for of judgment and fiery indignation which shall devour the adver- saries." In this work of conviction, "the law of God" says Luther, " hath properly and peculiarly, that office which it had in Mount Sinai, when it was first given, and was first heard by them that were washed, righteous, purified and chaste. And yet notwithstanding, it brought down that holy people into such a knowledge of their own misery, that they were thrown down even to death and des- peration. No purity, no holiness could then help them ; but there was in them, such a feeling of their own uncleanness, unworthiness, and sin, and of the judgment and wrath of God, that they fled from the sight of the Lord, and could not abide to hear his voice. ' What flesh was there ever,' say they, ' that heard the voice of the living God speak- ing out of the midst of the fire, and lived T So it happeneth at length to all self-justifiers, who being drtnken with the opinion of their own righteous- ness, do think when they are out of temptation, that they are beloved of God, and that God regardeth their works, and that for them he will give them a crown in heaven. But when that thunder, light- ning, and fire, and that hammer which breaketh in pieces, that is to say, the law of God, cometh sud- denly upon them, revealing unto them their sin, and LECT. IV.] PRESENT USE OF THE LAW. 65 the wrath and judgment of God, then the self-same thing happeneth unto them, which happened to the Jews standing at the foot of Mount Sinai." Un- godly men are thus convinced by the law, made to feel, and to acknowledge their guilt ; and are ready to hear the glad tidings of divine mercy and for- giveness in the Gospel. 4. The use of the law with the ungodly, is through the knowledge and conviction of sin which it pro- duces, to inepare tliem^ and lead them, to seek for and hear tJie mercy of God in the Lord Jesus Christ. The Apostle speaks of this, when he teaches the peculiar provision of mercy from God, and safety for man, to which God would thus make his law subservient. When the promised seed has come, and the Saviour is accepted in the heart; when the blessing which conies by faith in Jesus Christ is re- ceived, the law condemns no more, and men are no longer shut up under its power. Its purpose is, as a light, to reveal, not mercy and grace, not righteous- ness and life, but sin and death, and the wrath and judgment of God. Its immediate effect is, to in- crease the impatience and rebellion of man until it humbles him, and beats him down in desperation. It crushes his pride, annihilates his self-confidence, and shuts his mouth in conscious guilt. This is all that it can do. Thus it prepares the way for the promised seed, and makes an entrance to the heart, for the grace of God, and opens the mind to hear and learn of God, as the exalter of the humble, the comforter of the afflicted, the lifter up of the des- pairing, and the giver of life to the dead. Thus too, it opens the way for man's justification in the obedi- ence of Christ, and prepares the sinner to hear the 66 PRESENT USE OF THE LAW. [lECT. IV. precious invitation, " come unto me, all ye that labour and are heavy laden, and I will give you rest." It is designed therefore, though speaking in wrath, to be a messenger of mercy ; though proclaiming con- demnation unto death, to lead to one who giveth life forevermore. It is added because of trans- gressions, to persuade men to bring the burden of them, which it shews to be excessive and intolera- ble, to the Saviour's feet, that they may receive a free forgiveness through his blood, and be justified by his grace, and find him to be in himself, the right- eousness and life they need. These are the various uses of the law with the ungodly and unconverted. II. The use of the law with the pardoned and justified. Its main purpose is to bring sinners to Christ, that they may be justified by his grace ; but it does not cease its operation upon them, when this merciful security has been attained. It still has an important work to -accomplish, subordinate to the great dispensation of grace which has fulfilled its demands and penalties, and added a higher seal to its holiness and excellence. When men have been brought from darkness into light, — and from the power of Satan unto God, and are made pa takers of his grace, the law serves many purposes for their benefit. 1. It is the rule of life by ichich they are governed. They are made free from its penalties and threaten- ings, that with a new and grateful spirit they may be enabled to obey its commands. In their adoption as children into the family of God, a love for his character, and for the holiness which distinguishes it, has been implanted in their hearts. They are made to desire perfect holiness of character, which LECT. IV.] PRESENT USE OF THE LAW. 67 is the image of God and obedience to his law. Ana though they work not for wages, and their hope rests not upon any obedience of their own, the spirit which is given to them, leads them to press forward in every path of obedience, desiring to be perfect as their Father in heaven is perfect. That law which requires supreme love to God, and universal love to men for his sake, is now written for them, not in tables of stone, but in the fleshly tables of the heart. It is the rule by which they govern their most secret life. And though they actually come short of it in every particular, and are thus daily convinced by it of sin, it is the standard which they love, at which'* they aim, and by which they are governed with in- creasing uniformity through life. The holy precepts of the law are therefore still to be proclaimed to the people of God; that they may be made obedient and holy under their influence. With the heart-search- ing requirements of these divine precepts are they to compare themselves, that they may see the at- tainments in holiness which must be made by them, if they would stand complete in all the perfect will of God. No lower rule of life than this can ever be established. When the servants of God are per- fectly sanctified, and aw^ake up in a world of glory after the divine image, they will be perfectly con- formed to the precepts of this holy law. And now, while they are expecting this inheritance, these com- mandments are the rule according to which they be- come meet for it, and their obedience to them is the necessary fruit of holiness in their renewed nature. By the guidance of these commandments, they who believe in Christ, are made careful to maintain good works. 68 PRESENT USE OF THE LAW. [lECT. IV. 2. The law serves to warn and guard the justified and converted from the commission of sin. There remains within them, a principle of corruption which leads to sin ; a principle, which though it be conquered and limited, is ever struggling for the mastery, and labouring to bring them into subjection to its power. To keep them back from allowing this insurgent influence within them, which would combine with temptation without, for their entire overthrow and destruction, they have the indwelling power of the Holy Spirit who lives and acts within them, as the Redeemer's agent in bringing home his sons to glory ; the many blessed motives and prom- ises, which the Gospel proposes as inducements to obedience ; and these w^arnings and threatenings of the law which guard them, and keep them back from sin. " By them," says David, " is thy servant warned." As the awful sanctions of the law are proclaimed, and its holy requirements are pressed upon the servants of God, they operate as a power- ful guard upon them in the hands of the Holy Spirit. They are a wall of fire to keep them from the indul- gence of sinful propensity, and the submission to unholy temptation. " How shall I do this great wickedness," says Joseph, " and sin against God?" The fearful evils of transgression are seen ; its awful nature is discovered ; its dreadful effects are beheld ; its solemn penalties stand forth to say *• hitherto shalt thou come, and no further ;" and they are all mercifully employed by the Holy Spirit, as instruments of protection to those whom he sanc- tifies; standing before them, as beacons upon the rock of danger, to give timely notice to every un- wary approach. LECT. IV.] PRESENT USE OF THE LAW. 69 3. The law serves to make justified souls grate- ful for the privileges which they enjoy. They have been redeemed from bondage under its curse. They have been set at liberty from its prison-house. They have seen all its threatenings borne, and all its obli- gations fulfilled in their behalf, in the most honor- able and glorious w^ay. And as they contemplate the mercies which have been thus bestowed upon them, they rejoice with joy unspeakable and full of glory. As these great privileges are announced and set before them, in the glad tidings of the Gospel, they bless God for the consolation. But they can hardly be considered at all, except in connection with the dangers and evils to which they have been the antidote. And as these are brought to view in the proclamations of the law, the redeemed soul looks back upon them with peculiar gratitude, that for him they have passed by forever. He is a par- taker of a great salvation : he has received a king- dom which cannot be removed ; and it is a most important object in the cultivation of his character, that he should not be unmindful of the heavenly benefit, nor ungrateful for its gracious bestowal upon him. As the law speaks out its thunders, proclaim- ing the rigour of its demands, denouncing the wrath of God upon every soul of man that doeth evil, the justified man rejoices yet more in the blessed as- surance, that he has been delivered from all this storm and tempest by abounding grace, and stands upon a fast shore of peace with an inheritance for- ever. '^ Such was I," he says with humble grati- tude, " but I am washed, I am sanctified, I am jus- tified, in the name of the Lord Jesus, and by the Spirit of my God." And the preaching of the law 70 PRESENT USE OF THE LAW. [lECT. IV. is thus blessed by the Holy Spirit, to create and cul- tivate within him, a spirit of more ardent gratitude and joy. 4. The law serves to keep the justified man in a close dependence upon Jesus. As the pelting storm drives the little chickens under the sheltering wing, do the terrors of the law drive home the pardoned sinner, to realize more completely the entire protec- tion of that righteousness which the Lord Jesus il- lustrates by this very image. He sees more clearly that he has nothing of his own, and can never meet from any source within himself the demands which are made upon him. He must have a righteousness which is not in himself, and cannot be found, except in the obedience of the Saviour for him. The more loudly the law threatens, the more closely and ear- nestly does he cling to this provision ; as the more fiercely the storm rages, does the bird fold herself more closely in her nest, and the dove fly the more swiftly to her window. To break up all self-right- eousness, to bind sinful man merely in his own nakedness fast to Jesus, that he may be clothed from his fulness alone, is the great purpose of the Gos- pel, and the great work of the Spirit, with him. The preaching of the law is made by the Holy Spirit, to produce this blessed effect, and thus to be an instrument of grace, and religious benefit. It forces man from every covert of his own. It com- pels him to see that there is no protection but in that cleft of the rock which God hath provided for him. It constrains him to escape for his life to him who is able to save him unto the uttermost, crying from his heart, — LECT. IV.] PRESENT USE OF THE LAW. 71 Naked, I come to thee for dress, Helpless, come to thee for grace, Foul, I to the fountain fly, Wash me Jesus, or I die. The Saviour thus becomes to him all in all. He is justified and glories in him alone, and casting out all self-dependence, he finds in Jesus, and in the per- fection of his work, righteousness and peace. These are manifest uses of the law with the jus- tified and pardoned. It rules and guides them in holiness, — it warns and guards them against sin, — it makes them grateful for redemption, — it binds them in a closer dependence upon the Lord Jesus, — and thus is made the means of spiritual benefit to them ; as in Samson's riddle, '' out of the eater, comes forth meat, and out of the strong comes forth sweetness," — not so much by any action of its own, as by the overruling power of the Spirit, who makes all things work together for good to those who love God, and who are called according to his purpose. III. For these two purposes, the law is added and proclaimed under a dispensation of grace. To ac- complish all these ends which have been specified under them, we are still to preach the law, though Christ hath become its perfect end for righteousness to all who believe. But there remains still another reason for its proclamation, in the fact that a final judgment must be administered to man according to its requisitions. For his own people, Jesus has brought in a perfect and everlasting righteousness, which will meet and honor all the demands of the law in that great day. But for those who are out of Christ, who have rejected his proffered mediation, 72 PRESENT USE OF THE LAW. [lECT. IV. and cast away the cords of his grace, the law will come in with the full force of its unyielding requisi- tions. It will demand an obedience in perfect con- formity with these. It will shew them their ex- treme guiltiness. It will strip off the coverings of deceit. It will display its condemnation of them, as justly merited, and unquestionable forever. God has established but one standard for obedience among creatures who are accountable. Angels have obeyed it, and will live. Redeemed saints have found for them a perfect obedience, in the glo- rious righteousness of an appointed mediator. But all impenitent and unholy beings will be condemned by its sentence, and shut up under this condemna- tion forever. And the law stands among men, as the living witness of the fact, and of the principles, of this coming judgment. To persuade men to flee from this impending ruin, it announces its own char- acter and operation, — that sinners may in time avoid, a sentence which must be eternally irrevocable. For Zion's sake therefore should we not hold our peace, until this momentous object is secured, and perishing souls are sheltered in the glorious pro- visions and power of the Redeemer. ^' It is Christ, and Christ alone that can save us. As the worst of our sins are pardonable by Christ, so the best of our duties are damnable without him." And while he hath been made sin for us, that we might be made the righteousness of God in him, — the law witnessing continually, of sin, and righteousness, and judgment, is to be made the instrument for emptying us of all self-dependence, and keeping us m him, who speaks in righteousness, and is mighty to save. LECTURE V. THE CONVINCING POWER OF THE LAW. Now we know, that whatsoever things the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the world become guilty before God.— Romans hi. 19. The purity and perfection of the divine law be- come open to our view, in proportion to our serious and candid examination of its character. The psalmist contemplated it, as the highest standard of perfection. '' I have seen an end of all perfection, but thy commandment is exceeding broad." To every mind enlightened like his, by the Holy Spirit, the same conclusion is equally distinct and certain. There is a length and breadth, in the excellence of this revelation of the divine character, which trans- cends the power of human investigation. It is in all respects, and in the highest degree, holy, just, and good. To those who have always been obedient to its precepts, it is ordained to life ; designed to confer the highest happiness, and to open a path, which is unmingled pleasantness and peace for those who walk in it. But a holy law abides not transgression ; a just law condemns the disobedient ; a true and faithful law offers no hope to sinners. It speaks in right- eousness, but it has no power to save. Its whole operation upon the ungodly, is to enlighten, to con- 4 74 CONVINCING POWER OF THE LAW. [lECT. V. vince, and to condemn them. But its operation is indispensable for their deliverance from the curse which itself imposes. Until they are thus dealt with, hardly as it appears, sinful men do not desire, and will not ask for, the salvation which God has mercifully and freely laid up for their acceptance in his own dear Son. This varied operation of the law, in its successive particulars, I propose now to consider. And I would speak in this discourse, of the power of the law, in enlightening and convincing the ungodly and disobedient. This convincing power of the law upon the con- science of the sinner, the apostle displays in the language of the text, — " Now w^e know, that what- soever things the law saith, it saith to them that are under the law, that every mouth may be stopped, and the whole world become guilty before God." "The things which the law saith," its holy precepts, its solemn sanctions, its awful sentence, constitute the instrument of its power. They are the hand which grasps, and the arm which conquers, the soul of the transgressor. The extent of their just and awful operation, is to " all those who are under the law." Are they obedient 7 Have they never trans- gressed ? Its holy precepts are a means of life, and the measure of their reward of blessedness, and speak to them only in peace. Are they transgres- sors? Its solemn threatenings and denunciations are the measure and seal of their condemnation and death. The character of those who are under the law determines the nature and tendency of the things which the law speaks. Among a w^orld of fallen transgressors, its influence upon all, is only, that every mouth may be stopped, and the whole LECT. v.] CONVINCING POWER OF THE LAW. 75 world be manifested as guilty before God, and come under his judgment, condemned to a punishment, from which the law itself offers no escape. This is the necessary tendency and end of the work of the law upon the guilty. It saith the things which it contains, for this very purpose, " that every mouth may be stopped," every excuse be silenced, every soul consciously condemned, — and all brought under judgment, without merit or claim, — to be rescued and blessed, if rescued and blessed at all, entirely by undeserved mercy on the part of God, whose holy commandments condemn them. This con- vincing power of the law is displayed, either in the salutary awakening and conviction of the sinner in his day of grace, that he may be brought to Christ for life ; or in the final arousing of his conscience in the day of judgment to a perception of his everlast- ing condemnation. In either case, the effect of the law is the same. It stops the mouth of every trans- gressor, and compels him to acknowledge himself guilty before God, worthy of death, and without a hope of life, or a right to ask it. The convincing power of the law in the day of grace, is the aspect of this operation of which I now speak. The law is the great instrument in the agency of the Holy Spirit, to convince men of sin, and of the wrath which is denounced against sin. In his hands, it is living and powerful, and sharper than a two-edged sword, piercing even to the di- viding asunder of the soul and spirit, and is a dis- cerner of the thoughts and intents of the heart. In this process of saving conviction, the law is to be considered as the instrument of the Holy Spirit. In itself, it is to the conscience of the sinner, as a mere 76 CONVINCING POWER OF THE LAW. [lECT. V. dead letter. Like a deaf adder, he stops his ears against its commands and its accusations. But this refusal to listen to the voice of God yields under the power of the Spirit. When he lays hold of this hammer of the word, he wields it with a resistless force, and breaks down all the strongholds of man's pride and self-confidence, and crushes his rebellious spirit into the dust of humiliation under conscious guilt and ruin. Without this spiritual application of the law, the sinner may be alive and boastful in himself But when the commandment comes, with the attendant power of the Holy Ghost, sin revives in all its hideous features and destructive power, and shews itself without disguise, to the conscience compelled to behold it. Then, the sinner dies. He sinks under the clear apprehension of his guilt, and an undeniable conviction of the judgment w^hich it impends over him. He lies powerless at the Sav- iour's feet ; and is made willing in the day of his power to yield himself to the freeness of pardoning love, and to the new-creating powder of divine grace. I. We w^ill consider this conviction, under the as- pect of the tilings^ of which the law is made to con- vince the sinner. " Whatsoever things the law saith," exhibit the various facts of which it convinces the transgressor. 1. It saith " do this, and thou shalt live ;" " But whosoever keepeth the whole law, and oflfendeth in one point, he is guilty of all." By this holy and un- yielding demand, it convinces the sinner, of the fact^ and the guiltiness of his past transgressions. The law claims from every being who is under it, an en- tire, perpetual, and spotless obedience. Its precepts describe the holiest of possible character, in the con- LECT. v.] CONVINCING POWER OF THE LAW. 77 dition of a creature, and require of man, a perfect fulfilment of this. In the exercise of its convincing power, it reveals this true character of itself, to the sinner's understanding, and makes him to see, what the Lord God requireth of him. It compares the history of his own life, as it is known to himself, with the strictness and purity of these demands. It thus brings out to his view, the obliquity and defects of his past course ; laying down its perfect and un- bending rule upon the crookedness of all his con- duct, and giving him a knowledge of his sin. It gives him a knowledge of the nature of sin in itself, and of its existence in an aggravated degree, in his own character and life. Man has no disposition to seek, or even to receive, the information which the law thus imparts. His heart is ever ready to reply to its inflexible demands and solemn judgments, " not so, that be far from thee, to condemn the riofht- eous with the wicked." But while it makes these charges of guilt against the transgressor, it makes him also to understand and feel their justice. His mouth is stopped from all denial, and from all ex- cuse, of his innumerable acts of disobedience. The law searches into his secret character, and shews liim to be, by the corruption of his nature, and by the voluntary habits of his life, a being extremely depraved and guilty, — with the whole head sick, and the whole heart faint. It charges him with having spent the time which divine forbearance has allowed him upon the earth, in an open neglect and defiance of the God, in whose hands his breath is, and whose are all his w^ays. It accuses him of pre- sumptuous sins, committed against warning and knowledge ; — of repeated relapses into them, against 78 CONVINCING POWER OF THE LAW. [lECT. V. all his protestations, and vows, and prayers ; of rush- ing by all the admonitions of God, and the striv- ings of the Spirit of God, in his determination to transgress. It accuses him of sins of inadvertence and ignorance, utterly without number ; of allowing days to pass in a long succession, wholly without a thought of God, or a consideration of his holy will ; of crowding together the greater portion of his life, without reflecting upon his conduct, or feeling con- cerned whether he did well or ill. It accuses him of secret sins, of corrupt desiresj of unholy thoughts, as countless as the ocean's sands ; sins, which how- ever concealed from the cognizance of the world abroad, are open and naked before him with whom the sinner has to do ; sins which though they pass him, like the motes which play upon the sunbeam, and elude all his efforts to pursue and examine them, are all recorded in the everlasting remembrance of God. It accuses him of the habitual omission of holy duties ; of neglect of the worship and acknowl- edgment of God ; of restraining the voice of prayer, and refusing the offerings of praise. It accuses him of vast deficiencies in the spirit of those duties which he has undertaken to perform ; of dulness, formality, and hypocrisy, in his apparent approaches to the throne of God. It accuses him, in addition to all acts of omission or commission, of that which these acts infallibly indicate, a corrupt nature, a state of mental rebellion, — a fountain of aversion to God in his heart ; a state of character and life, in which every feeling and purpose partakes of the universal bitterness, and is guilty and worthy of condemnation ; from which there has proceeded no good thing. These are the charges which the law makes against LECT. v.] CONVIXCING POWER OF THE LAW. 79 the transgressor, as it lays out before him, its holy and perfect precepts, every one of which in its ap- plication to him, concludes him under sin. Under this operation of the law, man becomes consciously condemned, and without hope. The law has brought him to a knowledge of his sin, and made his offences to abound in his view. And under this reviving power of sin which it brings to light, he dies to all prospect or means of finding acceptance with God in any character of his own. 2. The law saith, " Cursed is every one that con- tinueth not in all things wiiich are written in the book of the law to do them." '^ The soul that sin- neth, it shall die." By this solemn denunciation and sentence, it convinces the sinner, of his exposure to the wrath of God, and of his necessary condemna- tion to eternal death. God has been pleased to guard the violations of his law, with the most sol- emn and terrible sanctions. He has promised ever- lasting life, as the attendant upon everlasting obe- dience ; — and he has denounced eternal death, as the inevitable recompense and wages of continued sin. He has proclaimed an unspeakably awful curse upon every soul of man that doeth evil. And because every soul of man, has done evil continually from his birth, this curse in all its terrors, is lying upon every human being. The condemnation of the ungodly, is not a future, contingent matter, but an actual, present condemnation. The transgressor is condemned already. And though like a convict in his cell, he has a respite allowed him, before the execution of his sentence, his case is to be regarded, as altogether disposed of. No new process of au- thority is required for his punishment. His time is 80 CONVINCING POWER OF THE LAW. [leCT. V. fixed ; and his sentence is fixed ; and he is to be let alone merely, until the hour appointed, shall arrive. The state of an unconverted sinner is thus, a state of present condemnation under the just wrath of God. He may be ignorant of the awful condition in which he stands ; — he may choose to deny the allegation altogether. But this is one of the things which the law saith, and its convincing operation upon the sinner's conscience, is to make him ac- quainted with the solemn and all-important fact which is here announced ; to make him know that he is condemned, and that the wrath of God abideth on him. It shews him, that though prosperity and wealth, and ease and honour may be allowed to dec- orate his passing hours on the earth, his final des- tiny, while he remains under the operation of the law, is nevertheless unalterably determined. There is a curse rolling onward upon his guilty soul, which will sink him into eternal ruin. The law convinces him of his real character as a sinner before God, and fastens the acknowledgment upon his mind, that there remains nothing for him in this character, but the fearful expectation of judgment and fiery indig- nation which shall consume him as an adversary of God. It shews him that all his past blessings and comforts in temporal things, are no proofs of God's acceptance, or favour for his soul ; but that though God has thus far sustained him with much forbear- ance, he has been still, a vessel of wrath fitted to destruction. In the hour of his conviction, it lays open before him, the solemn fact, that he has been the enemy of a God who hath said, " vengeance is mine, I will repay." In the certainty of this fact, it shews him too, that he is with the utmost reason LECT. v.] CONVINCING POWER OF THE LAW. 81 and justice, condemned to eternal death ; and that it would be altogether right and just in a Holy God, to cast him from his presence forever, and to refuse the exercise of any mercy upon his soul. Laying down before him, the long catalogue of transgres- sions, to which reference has been made, and attach- ing to each, the sentence of everlasting exclusion from the presence of God, it solemnly bids him to look at his condition, and ask himself what hope there is, that he can escape the damnation of hell 7 While the law reveals this dreadful condemnation, as the portion of the guilty, it only makes known, a fact which was before equally certain, but of which man was before ignorant. It saith, " there is none good, no, not one ; they have all sinned ; they have all become abominable." Then it saith, '' cursed be every one that sinneth against God;" "let wrath come upon them, and let them go down quick into hell, for I have seen iniquity among them." In man's native carelessness and blindness, he is en- tirely ignorant of the condition in which a violated law has placed him. The convincing power of the law unveils his eyes to this danger, and compels him to behold it. But though under this operation, he groans in anguish, he is no more in condemna- tion, than he was before when he was thoughtless and gay. He has now simply been made to see, and to consider, dangers to which he was before vol- untarily blinded ; and the sight of his previous ac- tual condition, over which he has long slept in total unconcern, like the sight of the precipice, which the lightning's flash displays to the midnight traveller immediately beneath his feet, fills his mind with an- guish and despair. Sin hath revived. The wrath 4* 82 CONVINCING POWER OF THE LAW. [lECT. V. which it merits is proclaimed. And the sinner, weak and hopeless, dies. 3. " Moses describeth the righteousness which, is by the law, that the man which doeth these things shall live by them.'' '' The soul that sinneth, it shall die." These also are things which the law saith ; and by them, the Holy Spirit convinces man of the utter impossibility, that he should ever be justified by any works of his own. " By the deeds of the law, shall no flesh be justified in his sight, for by the law is the knowledge of sin." The law gives no other knowledge than this. It proposes in its very nature, but two possible methods by which a creature can be just with God ; and they are equally, beyond the reach of a creature who has committed a single transgression. In the one method, it offers life, to those who have perfectly obeyed its precepts. In the other, it presents liberty to those who have fully endured its penalties. Under which of these, can there be hope for sinful man 7 He can never obtain acceptance by his obedience, for it is vitiated by his corrupt nature at the very com- mencement, and he cannot live an hour without sin. There is an inseparable imperfection and defilement in every duty which he performs. He cannot be justified by making satisfaction for his disobedience, for no satisfaction can be received short of the entire penalty, which is everlasting death ; so that hoping for life by recompensing divine justice for past trans- gressions, is but to hope for salvation by being damned. Here is a twofold impossibility, that sin- ful man should ever be justified, upon any ground of his own merits, which the law demonstrates to his conscience beyond the power of denial. The LECT. v.] CONVINCING POWER OF THE LAW. 83 convinced sinner sees this hopeless state. He is compelled to acknowledge his guilt, and to confess his just exposure to punishment. And he is com- pelled to cast aside every hope of working out any righteousness for himself. A knowledge of pardon and life must come to him from some otlier source. The revelation of a mighty and gracious Redeemer, who as the sinner's surety, hath obeyed the precepts, and endured the penalties of the law, and hath thus brought in an everlasting righteousness to be dis- posed of according to his own will and gift, and who offers it freely to those who believe in him, exhibits this provision, and gives this know^ledge, rationally and perfectly. But the law can never give it. Its entire work is conviction, condemnation, and punish- ment, for all who have sinned. It has justification for none. The purpose of its convincing operation is to exhibit distinctly this fact. And when it has brought the sinner to this despair in himself, by shewing his unspeakable dangers, and his inability to find a remedy for them, by anything which he can do or suffer, it has finished its work. There it must leave the transgressor in this '^ horror of great darkness," until the very same Spirit who by the ministry of the law has thus convinced him of sin, shall by the gracious ministry of the Gospel, con- vince him of the perfect and sufficient righteousness which is laid up for him in Jesus Christ the Lord, to be made his own by faith, freely, through the grace of God. These three points exhibit the convincing powder and operation of the law. The threefold convic- tion of guilt, of wrath, and of hopeless despair, the Spirit of God produces, by " the things which the 84 CONVINCING POWER OF THE LAW. [lECT. V. law saith." Until this conviction has been produced, the preaching of Christ is ineffectual upon the sin- ner's soul. He will never turn to Jesus with a godly sorrow for sin, and embrace the blessed offers of mercy which his Gospel presents, until he has been thoroughly awakened to perceive, and to ac- knowledge, the facts of which the law convinces him. He will still wrap himself in his own carnal confidence, and see no need of looking after any other righteousness than Iiis own. He will think himself whole, and will therefore refuse the divine Physician. He will be ignorant of his danger, and will still reject the proposal of salvation. This work of the law is therefore indispensable for man's spiritual security. He will not fly to him who hath redeemed him from the curse of the law^ by being made a curse for him, until he feels himself to be under that curse. Then, when the hammer of God hatli broken his stony heart, the blessing of the Gospel comes to him, as the oil of joy for mourning, and the garment of praise for the spirit of heaviness. H. We may consider this conviction under the aspect of the persons to luhom it must be applied. ^' Now, we know that whatsoever things, the law saith, it saith to them that are under the law." In the connection in which this passage stands, its evi- dent principle and purpose are to prove the guilt of those persons who were in the possession of the greatest spiritual privileges. The Jews, who were in every sense ^' under the law," were ready to ac- knowledge the broadest statements of guilt, and the most solemn denunciations of wrath, as truly and entirely applicable to the Gentiles. But they denied their equal application to themselves. The argu- LECT. v.] CONVINCING POWER OF THE LAW. 85 ment of the Apostle opposes this assumption, and demonstrates the just application of all that the law- said, to those who were under the law ; so that if it uttered aloud, the charge of universal guilt, and denounced as its result, universal wrath, it certainly addressed, in each case, those to whom its holy pre- cepts had been communicated. While w^e apply this assertion peculiarly to the moral law, we must unequivocally assert its application to every human being. All mankind are born under the inflexible obligations of this sacred law ; and the things which it saith, it saith to the whole family of man. If they applied to Jews to w^hom had been given all the privileges of the oracles of God, as entirely, as to Gentiles w^ho had not received these specific revelations ; they apply to those to whom the divine oracles are still granted, as entirely, as to the heathen who are without this knowledge of God. As ex- tensively as the authority of the precepts of the law reach upon the earth, do its charges of guilt, and its denunciations of punishment also go. And if there be not an individual man who is released from the obligation of loving God wn'th all his heart, there is not an individual wiio is not justly accused of trans- gression, and justly condemned to punishment, for having refused to fulfil this universal obligation. " All have sinned, and have come short of the glory of God." There is no man wdio can say, " I have made my heart clean, I am pure from my sin." The proper operation of this convincing power of the law^, is therefore upon every human being. Its broadest accusations, and its most fearful denuncia- tions belong to every one w^ho hears me this day. And none can have the least prospect of security, 86 CONVINCING POWER OF THE LAW. [lECT. V. by pleading exemption from the charges which it makes. " What things soever it saith, it saith to" you. And whether it comes in the power of the precept, or in the terror of the denunciation, it fast- ens its iron grasp upon your souls, and will hold you to eternity, unless there come to your rescue, a power of grace stronger than the power of its wrath. It speaks to the very best, and least offending of you all, — and it must be heard. It would convince you of sin. It would shew you your entire need of a Saviour. It would compel you to throw away all deluding and destructive pleas of comparative inno- cence in yourselves. It would bring you in the ac- knowledgment of a bitter sense of guilt, to cry aloud for mercy. It would send you to the blood of an Almighty Redeemer, as the only fountain which can be opened for sin, and' for unclean ness. There would it lead you and leave you, as the instrument of the divine Spirit for conviction of sin. But if this gracious operation of the law be by any of you, foolishly resisted and denied, it will operate yet farther, to convict you before the bar of God; to compel you there to see your exposure to divine wrath, and eternal woe; and to draw from your own mouths, speechless in your defence, an over- whelming confession, that your damnation is just. For one or the other of these purposes, either for mercy in a day of grace, or for condemnation in a day of wrath, the convincing power of the law must be felt and understood by every soul of man. III. We may lastly consider this convincing power of the law, under the aspect of the result to which it leads. This the Apostle declares, — " that every mouth may be stopped, and the whole world be- LECT. v.] CONVINCING POWER OF THE LAW. 87 come guilty before God." The mouths of uncon- vinced sinners are not stopped. Their complaints against the unreasonable strictness and severity of the divine commandments are frequent and vehe- ment. The natural minds of men constantly rebel against the authority and declarations of the Most High God. They do not and cannot acknowledge, that they are bound to such devotion as his demands appear to require — or that they are justly chargeable with guilt, for failing in that, which is so repugnant to their dispositions, that its fulfilment amounts to an impossibility. They are found inventing a thousand excuses and pleas, for their security from punish- ment. Temptation, ignorance, heedlessness, weak- ness, are all urged as reasons by them, why they should not be dealt with upon a system of such se- verity, but should have some milder government, and receive a more extensive toleration. But all these excuses and complaints arise from a want of that conviction which it is the province of the law to impress. When by the power of the Holy Spirit with this ministration of the law, they are convinced of sin, their mouths are sealed against all excuses forever. The justice and holiness of God become so apparent, that they feel no right to complain, although they are condemned. The aggravations of their guilt are so clearly manifested, that no ex- cuse occurs to their remembrance. They are cast down before a God of immaculate purity, with a spirit torn and bruised, acknowledging the truth of every accusation, and proclaiming the entire justice of every woe which he has denounced. Whatever may be the character of others, each individual will feel, that for himself, shame and confusion of face 8d CONVINCING POWER OF THE LAW. [leCT. V. belong to him, and that God is righteous though he taketh vengeance. If this conviction be not awakened in the souls of men in their day of grace, while it may be salu- tary and effectual, it will certainly come upon them, like a giant aroused from his sleep, in the day of judgment. Confusion will cover them in that awful day, when God ariseth to shake terribly the earth, and to repay vengeance and recompense to all his enemies. Then will every impeni- tent and unprofitable servant be speechless, though he be bound hand and foot, and cast into outer and final darkness ; while the universe will unite to proclaim the abiding and unchangeable spot- lessness of the Judge who thus solemnly condemns the guilty. But not only will the law thus stop every mouth, it will also bring " the whole world guilty before God," — or under the condemning judgment of Gk)d, convicted of sin, and destitute of all claim for the exercise of mercy. This holy law now an- nounces its requisitions and proclaims its sanctions, that in this bringing of a guilty world under the judgment of God, it may make room for the exer- cise of abundant grace, and make ready the souls of sinners for the pardoning love of God. But when this mercy is rejected, its purpose in the same an- nunciations, is to open the way for the future display of the spotless justice of God in the exercise of his power of condemnation and punishment. It brings the whole world, and every individual transgressor of the world, under the divine judgment. Nothing can be demanded by any but the wages of sin which LECT. v.] CONVINCING POWER OF THE LAW. 89 is death. In passins; by every sinner, and leaving them all to perish, God would not be unjust. In pardoning and saving the remnant he has chosen, he is infinitely gracious and merciful. When the sinner is truly convinced, he has this view solemnly and deeply impressed upon his mind. He feels that he is under a righteous condemnation, and that there can be no reason found for the exercise of any pardon or compassion towards him, but in the un- searchable riches of the love of God. He looks in this condition to no other source, for the rescue he needs, but the free and unmerited grace of God the Saviour. Oppressed and condemned, he begs him to undertake for him. He throws himself upon the sufficiency and kindness of that Wonderful Coun- sellor, who has himself become the end of the law, that he might bring in an everlasting righteousness for guilty man, — and in the acceptance of wdiose work of merit, God can be just, and the justifier of all who believe in him. When the law works the same conviction in the conscience of the sinner, in the dreadful day of retribution, the same result of conscious desert of condemnation w ill be produced. The w^hole world will come under the condemna- tion of God. He will be exhibited undeniably right- eous while he judgeth the earth. And while not a sinful being has any claim to mercy, and the hardened and impenitent are justly condemned, — the freeness and fulness of his divine redemption will be gloriously displayed. For every convicted soul that in a day of grace, has fled from the law to Christ, mercy will rejoice against judgment. The pardoning love of God and the condemning 90 CONVINCING POWER OF THE LAW. [lECT. V. righteousness of God will meet together. And he will rejoice forever over a people, who under this condemnation, have looked unto him from the ends of the earth, and found in him, a complete salva- tion. LECTURE VI. THE CONDEMNING POWER OF THE LAW. The Law worketh wrath, — Romans, iv. 15. This single sentence presents the whole subject of the present discourse. It exhibits the condemning poicer of the divine laic, as exercised upon transgres- sors of its precepts. The Apostle announces it as a fundannental principle, from the acknowledged certainty of which, he derives and establishes other conclusions. The blessings which the heirs of the divine promise receive, he says, can never be from the law, because " the law worketh wrath." To give life to sinners as their inheritance, is in direct oppo- sition to its very nature, and a thing impossible for it to do. It is as if he should say to the man fam- ishing with thirst, fire cannot reliev^e your necessity, for fire produceth heat, it can never quench thirst, it will make the evil which you suffer, still the worse. It is but the amazing ignorance and blind- ness of guilty man which makes this assertion ne- cessary. — Yet it is necessary. We have still to warn multitudes of self-justifying men, who persist in looking to their own obedience, as their ground of hope before God, that life cannot come to them by the law, for it is no property of the law to give life to sinners, " the law worketh wrath." This is its 92 CONDEMNING POWER OF THE LAW. [lECT. VI. nature ; and this is its whole operation upon guilty men. My present purpose, is to exhibit this peculiar power and property of the law. It stands forth in faithful solemnity, to warn blinded men against itself And we are to listen to its declaration to transgres- sors who are seeking salvation, '^ it is not in me." We are to speak of that aspect of its character which occasions it to be called " a fiery law," a '' ministration of condemnation," and a " ministra- tion of death." This is the only aspect of the law, wiiich can be presented to transgressors. For inno- cent and obedient beings it is ordained unto life. This was its design and tendency towards man in his unfallen state. Had man remained obedient, the law w^ould have wrought for him an inheritance of life eternal. But when man became a transgressor, however unimportant in his own estimation was the comparative fact of his transgression, his whole relation to the law, and the law's whole relation to him, was changed. Henceforth, its operation was wrath alone. " By one man's disobedience" in one command, " many were made sinners." " By the oflence of one, many died, and judgment came upon all men unto condemnation." This violated law was the covenant, under which every son of Adam was born, and under which every succeeding de- scendant of his has come into the world. It has worked wrath for all. It has rolled down its sen- tence of condemnation from generation to generation. Remaining unchanged in its demand for perfect obe- dience, it has uttered forth an unchanging curse upon all who have come short of it. No mitigation of the awful penalty for disobedience, or of the de- LECT. VI.] CONDEMNING POWER OF THE LAW. 93 mand for entire submission can be made in favour of any child of man. Every unconverted and un- pardoned man remains therefore, of necessity a child of wrath, and under the burden of the twofold obli- gation, of a penalty which cannot be satisfied, and a requisition which cannot be fulfilled. The Lord Jesus Christ having become the end of the law^ for righteousness to man, offers the only refuge from the everlasting wrath which the law thus works. And every sinner w ho rejects the offers and the domin- ion of Christ in the Gospel, abides of his own choice, under a covenant which works, and can w^ork nothing but wrath. Mr. Simeon forcibly presents this view of the sub- ject before us in an illustration like the following. " Tell me then, ye w^ho desire to be under the law ; do ye not hear the law^ 1 Does it say anything to you, but ' do this, and thou shalt live V Does it set before you any alternative, but ' cursed is he that continueth not in all things w^hich are written in the book of the law, to do them T Has it any other terms than these ? ' Do this' this w^ath-vvorking law proclaims — ' do it all ; all w^ithout exception ; continue it from first to last, and you shall live. But a curse, an everlasting curse awaits you, if you of- fend in any one particular.' Plead what you will, these denunciations are irreversible ; its terms can- not be changed. You may say, ' I wish to obey ;' and it answers yeu, ' tell me not of your wishes, but do it' ' I have endeavoured to obey.' * Tell me of no endeavours, but do it, or you are cursed.' * I have done it in almost every particular.' ' Tell me not what you have done almost, have you obeyed it altogether ? Have you obeyed it in all things ? 94: CONDEMNING POWER OF THE LAW. [lECT. VI. if not, you are cursed.' ' I have for many years obeyed it, and but once only have I transgressed.' ' Then you are cursed. If you have offended in one point, you are guilty of all.' ' But I am sorry for my transgressions.' ' I cannot regard your sorrow ; you are under a curse.' * But I will reform, and never transgress again.' 'I care nothing for your reformation : the curse remains upon you.' ' But I will obey perfectly in future, if I can find mercy for the past.' ' I can have no concern with your de- terminations for the future ; I know no such word as mercy ; my terms cannot be altered for any one. If you rise to these terms, you will have a right to life, and need no mercy. If you 'fall short in any one particular, nothing remains for you, but everlast- ing destruction from the presence of the Lord, and the glory of his power.' " This illustration of the subject before us, is by no means more striking, than it is accurate. St. Paul says, '^ As many as are of the works of the law," or looking to their own obedience to the law as their foundation for hope, " are under a curse." But this description includes the whole of those who have not voluntarily renounced their own righteousness, and fled to the shelter which the Gos- pel opens in the obedience of the Son of God for man. There is no human being who has ever obeyed the law. He alone, in whom dwelt all the fulness of the Godhead bodily, has offered a perfect obedience, which is for the justification of those who believe in him. All men have sinned, and come short of the glory of God ; and therefore every soul without exception, is guilty before God, and condemned already. They are under a curse which LECT. VI.] CONDEMNING POWER OF THE LAW. 95 the law cannot relieve, and which, if the only pos- sible remedy by faith in the obedience of Christ be rejected, must remain on them forever. This is a simple statement of the demands of the law, and of the actual condition of sinful man under its sen- tence. It is utterly impossible for an apostate being, to rise to its demands, or to remove its sentence. It worketh therefore only wrath ; and warns men to seek elsewhere, for a hope of life, which it hath no power to bestow. I. We will first consider the fact which the text declares. ^' The law worketh wrath." This is the precise statement of its operation. It is the instru- ment of bringing man under the just and inevitable anger of God. It produces this effect, both in the obedience ichich it demands^ and in the sentence ichich it denounces. 1. In the obedience which it demands. If it were a mere outward system, and not a spiritual law ; if^ it referred wholly to open and gross transgressions in men, it would rather encourage them to cleave to it, and to endeavour to meet its claims, that they might hope for the life which they would thus de- serve. It would not then be the instrument of wrath, nor dissuade men from abiding by its terms. But '' we know that the law is spiritual." Such is the exceeding breadth of its requisitions, the extent and perfection of the obedience which it claims, the heart-searching power of its demands, that it charges man with guilt, not merely in open violation of its precepts, but in the deficiencies of that obedience which he professes to render, the secret worthless- ness of the best actions of his life. If at any time, he really loves Gk)d ; the law asks, " does this love 96 CONDEMNING POWER OF THE LAW. [lECT. VI. rise to the full measure of the precept which re- quires it 7" Is it with all the heart, and mind, and soul, and strength 7 If not, then even this best at- tainment has a stain of guilt, and there is sufficient reason for its condemnation. The same remarks may be made in reference to all efforts of man to fulfil the commands of God. The defects in his obedience are sin. The law cannot receive the dis- position in place of the act, — or accept the desire in- stead of the duty. It makes no toleration for the sincerity of the wish, or the effort, if there be not a faithful and entire fulfilment of the command, in the utmost extent of its terms. It allows no deviation, no weariness, no deficiency, even for a moment, or under any circumstances, to the vxry end of life. It presents as its standard, the utmost perfection of character, and denounces as the only alternative to this, the death which is the wages of sin. This per- fection of character it will have, or it will receive nothing. If man can fulfil this demand, it is well. If he cannot, the law worketh wrath in every pre- cept. But this obedience man can never render. And therefore in the inexorable character of its claims, the law brings inevitable condemnation upon the guilty, and thus lifts up its voice in a faithful warning against the indulgence of hope by a com- pliance with its terms. It urges men to fly from itself to him who is a Prince and a Saviour, who has fulfilled its righteousness, and is able to give repentance and forgiveness of sins. The flaming sword which guarded the entrance of Paradise, keeping man from the way to the tree of life, and the terrors of Mount Sinai, with the fence which was placed around it, and the strict prohibitions LECT. VI.] CONDEMNING POWER OF THE LAW. 0*7 which were given against any attempt to break through and gaze, all marked the impossibility of gaining access to God, and life with him, by any way which the law could open. Moses beheld this terrible exhibition of its holiness when he said, "I exceedingly fear and quake." And when self-con- fident men are awakened to a view of the same character of the law, in its extreme opposition to themselves, such will be also the feeling which will take possession of them. Yet every man who rests his hope on any aspect of a righteousness of his own, shuts himself up to fulfil all the law's demands, or to abide by its eternal penalty. His salvation must be of works unmixed with ^race. If he fail in any compliance, he has no hope. He may not realize this condition. Alas, he does not, or he would not abide in it for a single hour. But his vain and ig- norant mind shuts him up to this dreadful necessity. And when his life is compared with the law, by which he has chosen to abide, every precept in it worketh wrath, and pronounces condemnation against him. 2. This condenming power of the law is still fur- ther manifested, in the sentence which it passes upon the guilty, and of which it forewarns them with the utmost fidelity. In this too, it urges man to flee from all attempts, and all hope, to obtain life by any personal satisfaction for his offences. The penalty of disobedience in every single instance, is death. But death, whether of the body, or of the soul, is a state from which there is no return, but by the di- rect and immediate interposition of divine power. When man is dead, he is forever dead, unless the Almighty Being who made him, shall restore him 5 98 CONDEMNING POWER OP THE LAW. [lECT. VI. again to life. The death which comes upon a sin- gle transgression, is therefore, everlasting death. There is no sanction or penalty less than this, pre- sented in the law. It reveals this, the death of the soul, — the everlasting separation from God under his condemnation, the indignation and wrath, tribu- lation and anguish, which make up such a state, — as the consequence of transgression, — and of every transgression. It exhibits all mankind as guilty be- fore God, and announces this, as the necessary result of their guilt, and leaves them under it. It is vain to imagine, and absurd to speak, of a temporary death, as if there were power in the dead, to restore themselves to the condition they have lost ; or of a correcting and purgative death, as if there were in the nature of a curse, and an accursed condition, an influence to purify and renovate the character of its subjects. This death is punitive ; and so far as the law is concerned, it is Jinal. Its victims are passed over, and reckoned no more among the living. Cer- tainly God has provided a remedy, and offered it in great mercy to man. But this remedy is not in the law, or in man's obedience, or in God's change of purpose. It is in the perfect work and righteous- ness of Christ, '' both God and man," which is of- fered freely to man's acceptance, as the exercise and revelation of divine mercy ; and by which the law is honoured, its victims are released, and man is made secure. In this righteousness, man lives for- ever. But in works of his own, and under the oper- ation of the law, the curse which is upon him, abides forever, and his death is an everlasting death. While the law proclaims its simple, uniform, irre- versible sentence, it asks of guilty man, " Who can. LECT. VI.] CONDEMNING POWER OF THE LAW. 99 dwell with the devouring fire? Who can dwell with everlasting burnings ?" " Hast thou an arm like God ? Canst thou thunder with a voice like him ?" '^ Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee ? I the Lord have spoken it, and will do it.'' The law thus brings up every soul of man before an unchangeable God, under the charge of guilt. It lays its penalty of eternal death upon each. It requires their endurance of this penalty. - It can offer no possible mitigation or redress. Thus it worketh wrath — wrath only, — wrath forever. And the sinner might as reasonably seek for shelter and rest for his body in a burning fiery furnace, as hope for life and salvation for his soul in his own compli- ance with the demands of the law. When God brought the Israelites to the land which he had promised them, he required their united and cordial assent to this terrible condem- nation of the law. The Levites proclaimed from Mount Ebal, '' cursed is he that continueth not in all the words of this law to do them." And all the people were commanded to say " Amen," be it so, it is right and just that it should be so. But how very few among those who listen to this solemn lan- guage of the divine law, are prepared to unite in this divinely appointed testimonial- They are far more ready to think, that such exhibitions as have now been made of its character, are overstrained and un- just- They cannot believe on the one side, in Jhis perfect holiness of the divine commands, or on the other, in the actual and deep guiltiness of their own character. But, search the Scriptures whether these things are so. Ask and see, what the Lord 100 CONDEMNING POWER OF THE LAW. [lECT. VI. God hath spoken upon this subject. Under his guidance and instruction, but one sentiment would pervade the minds of men. The whole world, con- scious of their guilt, would be ready to cry out in a thorough acknowledgment, and approbation of the truth, " Amen, amen." It is the blindness and ignorance of man alone, which hides the all-impor- tant truth from him, and persuades him to rest upon the miserable works of his own performance. 3. But while the law worketh wrath, both in the holiness of its precepts, and in the solemn fidelity of its threatenings, this condemning power is to be further considered, as an eternally abiding j^oicer. In man's first transgression, condemnation comes upon him. This was the fact with the first human transgression. That transgression was not only a personal act, but also the act of a representative for men, — and the condemnation which came for it, came upon all men for whom he stood. But this involuntary and inherited condemnation, which was received from the first Adam, has been removed, by the equally extensive redemption, which has been wrought for men by the second Adam, in the merci- ful work of the Lord Jesus. And every member of the family of man is thus released from all condem- nation, other than that which is for his own guilt. Still the principle remains the same. Man's first trangression brings him into condemnation before God. The law condemns him to wrath, and there he abides. Its power is an eternal power, and. holds the soul that comes under it forever, unless some satisfying provision of grace furnishes relief It gives strength to sin to hold the sinner in captivity in this just condemnation. The sinner who is now LECT. VI.] CONDEMNING POWER OF THE LAW. 101 condemned, is condemned forever. The wrath of God abideth on him. But who can adequately speak of this power of the law to condemn 7 No frail man can understand, or describe it! It stretches out, into all the dark and dreadful scenes of an eter- nal world, where the bitterness of anguish for folly- past, the hateful and rebellious spirit which present guilt produces, and the perpetual exclusion from all the light and comfort which the presence of God imparts, display in fallen angels, and in condemned men, the wrath which the law works forever. Of all this misery, the present transgressor is even now, the legal and certain heir. His first offence binds him over to this. And though divine forbearance lingers out his life, that offers of mercy may plead with his soul, the law has settled its eternal relation to him ; and he remains, if he refuse the mercy which is offered in the Gospel, under its power, in everlasting condemnation. This is the condemning power of the law. It is holy, just, and good. All life must come from an obedience to its precepts. But disobedience delivers over the sinner to its penalty, in everlasting death. It hath become the adversary to the transgressor ;-— ^and " the adversary delivers him to the Judge, and the Judge delivers him to the officer, to be cast into prison." " Verily, verily I say unto you," says our divine Redeemer, " he shall by no means come out thence, till he hath paid the uttermost farthing." II. Having considered the facts of this condemning power of the law, we may consider more particu- larly, our personal connection with it. Every child of man is born under a curse, in the relation, in which this whole fallen family stands 102 CONDEMNING POWER OF THE LAW. [lECT. VI. to an offended Creator. And though every child of Adam is also a partaker of a free redemption from this curse, in the death of Christ for all, yet every man who goes forward in a single step of voluntary rebellion, assumes again the whole burden of this cunse upon himself; justifies by his own act the disobedience which deserves it, and comes again under the curse before God. And yet, every un- converted man, though in this condition of ruin, having never renounced his rebellious course, nor sought for pardon and security in the appointed Re- deemer, is hoping and attempting, to gain eternal life by his own obedience to God. There are but two possible methods of salvation for man ; by grace and by works, — or by God's merciful favour, and man's own right. Between these two man must choose, and he does choose, for himself All men who are ignorant of God's righteousness, and refuse the free offers of his grace in the Lord Jesus, are attempting to work out a righteousness for them- selves. Their whole hope of salvation therefore depends upon their ability to do it. This personal connection, all unconverted men have with the sol- emn subject we have considered. The moment that men turn to anything which they have done, as their ground of hope, or the reason for their accept- ance with God, they choose the law for their cove- nant, and become debtors to fulfil all its demands. They throw themselves upon the simple alternative of perfect and perpetual obedience, spotless from the commencement and spotless forever ; or chains of everlasting darkness. This is the condition and stand of all who are not in the covenant of grace, LECT. VI.] CONDEMNING POWER OF THE LAW. 103 spiritually united to Jesus the mediator of this new covenant. There are many varieties among this large class of persons. Some are looking for their justification, altogether to the character of their own works. They cannot understand why good works should be required of men, if they cannot furnish them an ac- ceptance >vith God. When the divine assertion is made, that " by the works of the law, shall no flesh be justified," it seems to them, to set the necessity of obedience entirely aside, and to encourage man in all transgressions. Such persons throw themselves entirely upon the works of the law. They agree to abide simply by its terms. They expose themselves therefore to the utmost of its demands, — and they voluntarily assume the whole burden of wrath which it must bring upon transgressors. Their everlasting condition must be determined by its principles alone, and their destruction becomes inevitable. Others do not professedly renounce all relation to the Saviour of men. They acknowledge that we must be indebted to him, at least in part, for our salvation. They assert their partial dependence upon him, and perhaps they desire to cultivate it. They would connect the merits of his atonement with the supposed worth of their own obedience. The entire impossibility of such an expedient they do not perceive. They do not understand, how the one makes void the other. They do not attempt to determine exactly where or how, they are united together. Where that point in human works is fixed, in the attainment of which they may be ac- ceptable to God, none having done as well as they could : or what measure of uniform sincerity shall 104 CONDEMNING POWER OF THE LAW. [lECT. VI. be received, none being entirely so, — God has not defined, and they pretend not to know. They blindly assume this ground. But in doing it, — they equally with the others reject a redemption which is wholly of grace, and throw themselves entirely under the power of the law, unable to produce the obedience which it demands, and compelled there- fore to bear the wrath which it works. , There are others who refine upon this system, but are still persuaded they must do something for themselves. They enter into a kind of compromise or agreement with the Lord of all, that they will render him obedience, if he will bestow upon them salvation. They make their promise of amendment the reason for his forgiveness. They do not ex- pressly unite their merits with his, but they make their obedience the reason for which his merits should be bestowed upon them, or the reason w^hy they may have hope in him, and the foundation upon which they expect him to be merciful unto them. They do not remember, that they have no obedience to bring him; that there is nothing in them but guilt ; that tliey have no good thing of their own. Thus they rest not a simple dependence on the sovereign and conquering power, and the all- sufficient merit, of a divine Saviour. They are not prepared to embrace with thankfulness, a salvation wholly without money and without price; or to glory in Christ alone. Even beyond this, error upon this subject is often found. Men are willing in terms to ascribe all the glory to Christ ; but they want some evidence, some warrant in themselves, for their trust in him. They are not willing to take the recorded freeness of the LECT. VI.] CONDEMNING POWER OF THE LAW. 105 provision, and the openness of the promise, for their simple warrant of trusting wholly and joyfully in Christ. Either they profess themselves afraid to trust in him, because they are so vile, and therefore they will reform and amend before they venture to hope in him, — thinking that he cannot receive such sinners as they ; — or they have comfort and hope in him, because they never were inordinate transgres- sors, or because they find in themselves the evidence of a change of mind and character which indicate a true repentance. But both the principle and the result of all these delusions are the same. They grow out of a spirit of self-righteousness ; and they throw the sinner wholly back upon the claims of the law. Salvation must be all of grace, or all of works. And any attempt to blend the two in any measure, destroys the whole idea of grace ; for as far as man has anything to offer, the Saviour is re- quired to offer so much the less. It exposes man to the one simple demand of the law, under the alter- native of its endless wrath in his failure to meet it. This is your simple connection with this condem- ning power of the law. If you do not come in entire and unqualified self-renunciation, — as poor, and out- cast, and perishing, to the single atoning sacrifice, and the perfect obedience, of the Lord Jesus Christ, — you must stand by the law, and meet its alterna- tive requisitions. If you are not willing freely to accept the work of a perfect surety, offered in the covenant of grace, — you must, in your own persons, fulfil the utmost demands, or bear the eternal pen- alty, of a covenant of works. These terms cannot be altered. They must be fully and completely met. O, that a view of them might lead you to 5* 106 CONDEMNING POWER OF THE LAW. [lECT. VI. seek to be found, only in the Lord Jesus Christ, — not having your ow^n righteousness which is of the law, but the righteousness which is of God, by faith, — and to count everything but loss, for Christ's sake ! III. But if this connection of ourselves with the condemning power of the law be a fact, — if it be true, that it works wrath to an extent so unlimited, what deep humiliation of soul becomes us all, in view of its holy and unrelaxing claims ! What an amount of curses it suspends over the head of an unpardoned sinner ! We have seen that they are not our outward transgressions alone, which expose us to the righteous anger of God. The wrath of God is revealed against all ungodliness and unright- eousness of men. And every omission and defect in duty, as well as every act of positive disobedience, must have its just recompense of reward. If it should be granted therefore, that our lives are blame- less in the eyes of men, still our iniquities will iiave grown over our heads, and have become wholly in- numerable. In comparison with many of our fel- low men, our characters may appear exemplary and worthy ; but in the sight of God, there is no respect of persons. If he should behold in us, less outward gross iniquity, he may see far more than an equiva- lent for this, in secret spiritual sins, by no means less hateful in his sight. Certainly we are not un- derstood as saying, that gross outward transgressions add nothing to the guilt of man ; but that in the ab- sence of these, God may see secret transgression in the heart, more than sufficient to make up for the absence of them. Our true humiliation will be pro- duced, by beholding the defectiveness of our best LECT. VI.] CONDEMNING POWER OF THE LAW. 107 services. Look upon this deep deficiency in duty. Behold it in its aggravated character, as against a God of infinite love and mercy ; against a Saviour who has assumed our nature, and laid down his life for us ;— against a Holy Comforter who has been pleading with our hearts, to guide us in right paths, and to lead us unto true repentance. Behold it also, as persisted in, against abundant light and knowl- edge ; against vows and resolutions and promises ; — agaiuvst divine judgments and mercies ; and con- tinued in without repentance or shame, for many years. Behold it as a cruel rejection of the bound- less love of a crucified Redeemer; as a bold and violent determination to stand upon our'own ground, and to abide by our own merits. Shall we not see in all this, adequate reason for humiliation 7 Shall we not see, that the law justly works wrath against us, and that our guilt must sink us into everlasting perdition, unless God shall wonderfully interpose, and cause his grace to superabound, where sin hath abounded so fearfully 7 If we fairly consider our own characters as thus displayed, we shall see, that to call ourselves the chief of sinners, is not merely an humble expression of the lips, but is the real character of our souls. The very best man among us, knows far more evil in himself, than he can know of any other, — and sees a depth of guilt in his own heart, concealed from the view of other men, which is sufficient to overwhelm him in ever- lasting condemnation. If you fairly bring up your characters to this di- vine standard, you will feel compelled to cry for mercy, like Peter sinking in the waters, " Lord, save me, or I perish !" Others may be amazed at your 108 CONDEMNING POWER OF THE LAW. [lECT. VI. distress, and think it unnecessary ; but you will know the plague of your own heart, and feel com- pelled to lie down before God, in the deepest self- abasement. O, that you could be brought to this state of mind ! and have it as a settled principle in your minds, that by the deeds of the law no flesh can be justified. Listen to this law, though it con- demns you. If its warnings are alarming, they are still indispensable ; and it is far better that you should be warned in season, that your house is built upon the sand, than be suffered to remain in a false peace, until you perish beneath its ruins. It is a fatal delusion which shuts your hearts against the acceptance of a Saviour, who is the completion of this fiery law, for righteousness to your souls. This is the only hope presented to you. And while the law drives you thus away from itself, humbled, guilty, and condemned; it does not thrust you upon an ocean of uncertainty, to find by chance, and where you can, a remedy for your disease, and a satisfaction for your want. It acknowledges a right- eousness in your anointed substitute, adequate to its utmost demands. It bids you seek to him and live. It assures you that he can preach gkd tidings, though it cannot. It acknowledges its own weak- ness, and proclaims his power. And it bids you flee from the wrath which it must work forever, to find an everlasting righteousness in him. LECTURE VII. THE LAW A GUIDE TO CHRIST. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.— Galatians, hi. 24. The subject presented by this text is of great im- portance, and peculiar interest. It displays the instrument by which a sinful man is directed to a Saviour's feet, and the vast benefit which he gains by following this direction. However severe and searching may be the method of guidance, the result to which it leads is most desirable and important; and the very severity which has led to this result, tends to enhance the comfort which is derived from it. The chill and darkness of the night which has passed, make the beams of the rising sun the more welcome and the more delightful. So the deep anguish and darkness, through which the law leads the convicted sinner in its awful denunciations, make the consolations which abound in Christ, who has met all these denunciations, the more sufficient, and the more precious. The apostle speaks of the law in our text, as a guide to Christ. He has shewed its total inability to give life to a fallen man, and the absolute neces- sity of that gracious redemption which God has re- vealed in his own Son. He describes the condition of all, in whose hearts, these glad tidings of re- 110 THE LAW A GUIDE TO CHRIST. [lECT. VII. demption have not been received, as one of neces- sary and entire ruin, from which there is no other way of escape, than that which is here laid open. The law bringing a curse upon transgressors, and offering no pardon for sin, shuts them up, destitute of all hope but the blessed one which is offered in this covenant of grace. It imprisons them under its curse. It demands a full satisfaction for their guilt. It rejects all their offers, and all their pleas. It allows no method of escape, but that which grace has thus opened in the accepted satisfaction ' of a Saviour. It becomes thus a guide to Christ. All men as sinners against God, are shut up in this im- prisonment. Their eternal ruin in it becomes in- evitable. They cannot live by any works of their own. They cannot endure the certain penalty of their transgressions. They cannot escape from it, by any power which they possess. In the midst of this darkness and despair, the Lord Jesais Christ is revealed as the great object of faith, offering freely as the gift of divine grace, that which man could never obtain by any worthiness of his own. When this door of grace is opened, and this messenger from God, proclaiming an entire satisfaction for sin, looses the chains of sinners, and bids them go in peace, they are no longer shut up under the law. If they hear the voice, and follow the guidance of the re- vealed Saviour, they are under grace, and can come no more into condemnation, but have passed from death unto life. If they refuse his offered mercy, then, " this is their condemnation, that light has come into the world, but they have loved darkness rather than light, because their deeds were evil." The apostle speaks of this guiding power of the LECT. VII.] THE LAW A GUIDE TO CHRIST. Ill law, both as a dispensation, and as a personal in- strument. As a dispensation, it held all mankind in bondage, until Christ was revealed among them, in the fulness of his grace, as its end and satisfac- tion. In him the righteousness of the law was per- fectly fulfilled. The demands of its covenant were entirely answered and satisfied. The world which it had condemned became a redeemed and purchased world, by the propitiation which he had made for the sins of men. When this great object of promise and faith had come, and had completed his work, the dispensation of the law was satisfied, and hon- oured ; and the world for whom he lived and died, came under the provisions of the covenant of grace. Each subject of the violated law, had liberty offered him, in the completing Gospel ; and whosoever would, might take of the water of life freely. As an instrument for personal guidance, the law still re- mains, in its record, and in its application, a school- master to bring sinners unto Christ. The Holy Spirit uses it for this purpose, and by it he leads the souls of sinners, to embrace the blessed and glorious hope, which is offered to them freely, in the obedi- ence and death of the divine Redeemer. This per- sonally guiding poicer of the law as a divine instru- ment, is the subject of the present discourse. We may consider first the method by which the law ful- fils this office, — and secondly, the purpose for which it is done. I. We will consider the method in which this guid- ing power of the law is exercised. " It is our school- master, to bring us unto Christ." 1. By completely shutting ils out from every other hope. The demands of the law must be fully an- /H^ 112 THE LAW A GUIDE TO CHRIST, [lECT. VII. svvered, before it can allow any hope of life. They can never be set aside. They are as unalterable as the character of God himself The law is holy, its commands cannot therefore be abated. It is just, its sanctions therefore cannot be mitigated. It is good, and it must remain eternally good, whatever may become of those who have transgressed, and therefore dislike it. Its direct purpose and tendency in all that it requires, is to promote the honour of God, and to advance tlie happiness of men. If it becomes to any creature, an occasion of sorrow, it is only through his own perverseness in violating its commands. This is the actual character of the law. If therefore the sinner would have hope by it, he must come up to the measure of its requirements. He must bear the curse which it has denounced, and obey the commands which it imposes. But when he looks at these demands; when he surveys this awful curse, and examines these holy precepts ; when he is convinced of their unalterable character ; he sees the utter impossibility of his ever meeting them in his own person. He has therefore no hope. He has no alternative, but to lie down and perish forever. The idea of a substitute to fulfil these ob- ligations for him, and of the possible acceptance of this substitute in his behalf, would never come to man under the law. But grace having revealed such a substitute, in the pei:son of the Lord Jesus Christ, and declared that the Father is well pleased in him, the law drives man to find him. It shuts him out from all prospect of salvation in any other quarter. It speaks to him nothing but indignation and wrath. It thus forces his mind to think of some one who can fulfil all righteousness for him, and set LECT. VII.] THE LAW A GUIDE TO CHRIST. 113 him free from the curse which it impends over him. He hears it announcing to him, if you can undergo the full punishment for sin, you shall be set free from the curse ; and if you can offer a perfect obedi- ence in holiness, you shall be justified and live. But these requisitions are as deep as hell, and high as heaven, what can he do ? He hears the law again announcing, as the instrument of divine guid- ance to Christ, if you can find one who is able and willing to do these for you, you shall still not die, but live. It thus drives him from himself, and puts him upon the search for some such Redeemer and friend. While it absolutely shuts him out from all other hope, it hints to him, that hope may still be found, in the revelation from God of this plan of grace ; and thus it becomes a teacher to his soul to lead him to Christ. It has shut him up to this al- ternative ; he must find a sufficient surety and Sav- iour, or he must lie in his prison until he has paid the uttermost farthing. This is the first step in the personal guidance of a sinner to Christ. He is con- vinced that he must have a Saviour, because he cannot save himself; and his awakened conscience cries out in anguish, " Wherewith shall I come be- fore the Lord, and bow myself before the High God ? Who shall deliver me from the body of this death 7" 2. The Law shews him the character and quali- ficadons which he must find in the Saviour upon ivhom he can securely rely. He must be one compe- tent to fulfil all the requisitions which this holy law has made ; able to bear the load of infinite wrath and punishment, and capable of accomplishing and offering a spotless obedience. He must not only be capable of doing all this in fact, but must be under 114 THE LAW A GUIDE TO CHRIST. [lECT. VII. no obligations to do it in his own nature and con- dition, and competent therefore to undertake it in behalf of others. But this can be no created Sav- iour. A creature, though the very highest intelli- gence w^iich God hath formed, being still limited irt his power, and infinitely beneath the Being who hath formed him, w^ould sink forev er under the wrath of God. There is no material difference in this adaptation, or rather, this total want of all adapta- tion, between the highest created being and man himself They are both as nothing in the sight of God. The fire of God's anger would consume the one, as easily, and as certainly, as the other. Noth- ing is gained for man, by shifting the work of ex- piation from himself, upon any other creature. The law shuts him out therefore, from confidence for satisfaction for sin, in any being who is like himself limited in nature, however glorious and great. The highest conceivable creature can no more obey for him, than he can suffer. Every created being is already in the circumstances of his own nature, under the law, and is required to obey it in all its commands. All that the law enjoins, he is bound to fulfil. He can do nothing therefore which is not already his absolute duty. He can never have any- thing which can be called merit in the sight of God. However exalted and glorious he may be, his obedi- ence is all due ; and when he has rendered it all, he is but an unprofitable servant ; " he hath done that only which it was his duty to do," and the omission of which would have constituted him a transgressor. He can never therefore obey for others, nor have a righteousness which would not be required to jus- tify himself, and which might therefore be imputed LECT. VII.] THE LAW A GUIDE TO CHRIST. 115 to them. The law therefore shuts out every cre- ated being, from acting as a Saviour for lost man. Its claims and demands convince him, that no arm but an Almighty one, is competent for the work which is to be undertaken. It teaches him, that he can rest upon no substitute, who is less than the High and Lofty One who inhabiteth eternity, whose name is holy. If he can become the substitute for his creatures, if he can come to accomplish this wonderful work, th-e dignity of his nature would affix a value to his sufferings, sufficient to honour the demands of the law ; his mighty power would enable him to bear the penalty and triumph over it ; and there would be a value and excellence in his voluntary obedience and suffering, which would magnify the law, and be a full satisfaction to all its claims. Whether such a plan as this be possible, the law cannot determine. But whether it be pos- sible or not, it solemnly and absolutely shuts out every other plan, by making demands, which no one less than God himself can ever fulfil. Man must find such a Saviour, or he must perish in guilt with- out him. If such a-door of hope can be opened, the law will hold him in bondage no longer. If such honour can be rendered to its claims, it will consent to the full salvation of the sinner, and approve of the crown conferred upon him ; and the song of Moses, and the song of the Lamb shall be one forever. The law thus prepares the convicted sinner, to lis- ten to the revelation of such a Saviour, to hear the glad tidings of the Gospel, and to receive with grat- itude, its amazing communications of God's pur- poses and plans of grace. Having thus been taught the actual wants of his soul, he can rejoice when he 116 THE LAW A GUIDE TO CHRIST. [lECT. VII. hears the faithful sayings, that " God was manifest in the flesh," " made in all things like unto us, sin only excepted ;" that " he hath borne our sins in his own body on the tree," and " became obedient unto death, even the death of the cross ;" " hath been put to death in the flesh, the just for the unjust;" " hath been raised for our justification ;" hath become " the Lord our Righteousness ;" hath been " made sin for us, when he knew no sin, that we might be made the righteousness of God in him." These blessed revelations are welcomed and received with joy, be- cause they are just the satisfaction, which the law has taught him must be made, and which it has bid him to seek for, if it can be found. By leading the mind to look for a Saviour so mighty, and so com- petent, and to be satisfied with no other, the law be- comes a guide to bring him unto Christ, who is " God over all blesvsed forever." And when this door of grace is opened by the Gospel, and the light of heavenly day shines in upon his prison, he is ready to arise and follow the herald of peace and security, with gladness and haste. 3. The law shews the sinner the icay in which he must become a partaker of the Saviouj-^s mercy ^ and he interested in his revealed redemption. It exhibits to him clearly, liis own real character and condition. It shews him that he is sold under bondage to sin, and in a state of entire condemnation before God ; that he has nothing of his own to offer for his re- demption, and no ability of his own to do anything for his own rescue. It holds up to him plainly, the great and indispensable truth, that his salvation must be all of grace, the fruit of overflowing divine com- passion ; having no reference to any worth in him in LECT. VII.] THE LAW A GUIDE TO CHRIST. 117 his state of captivity, or to anything that he can do for his deliverer after his release. It wholly strips him of all merit and worth, and sends him to Christ without works, and without confidence in anything of his own. It bids him go to Jesus, as one who is lost and perishing, and not as one who is in any de- gree deserving or serviceable. It tells him to look to Christ in the midst of his wants ; seeking instruc- tion for his ignorance, pardon for his guilt, cleansing from his pollution, and free and full redemption from the slavery in which he has been held. He must think of nothing in himself, but his wants and mivS- eries ; and must expect nothing from a Saviour, but as the result of his own grace, and as the free gift of God to the condemned and perishing. He must renounce, and count as worthless, everything that is his own ; and desire and seek to -have Christ made unto him all in all, " wisdom, and righteousness, and sanctification, and redemption ;" that throughout eternity, he may praise him for a deliverance from the bondage in which he was held, and glory in the Lord alone. The law assures him, that if he en- tertain the idea, of earning anything by his own obedient^e, or of considering his obedience, as the reason of God's favour to him, he must come back under its power again, and Christ will become of none effect unto him. He must renounce all thought of this ; and be content to be saved by grace alone, receiving everything, out of that fulness which is laid up in the Lord Jesus Christ. His salvation must be w^hoUy a gift, from beginning to end ; communicated in the simple offer of it by God the Saviour ; and received by him, through a cordial faith in this com- munication, a faith which rests everything upon the 118 THE LAW A GUIDE TO CHRIST. [lECT. VII. certainty of the divine testimony, and the sufficiency of the divine power. Thus the law guides the sin- ner to Christ, stripping him completely of all merit and excellence of his own, and urging him to fly, naked and helpless, to him, who will clothe him with garments of salvation, and cover him with the robe of righteousness, as a bridegroom decketh him- self with ornaments, and a bride adorneth herself with her jewels. 4. Then the law proclaims to the sinner, its entire satisfaction ivith this provided Saviour. It acknowl- edges that all its demands are met and honoured, by this glorious method of God's revelation, in which God can be just, and the justifier of him who believ- eth in the Lord Jesus. It confesses to the sinner, that in the obedience and death of the Son of God, there is a way of? salvation, entirely suitable to his condition and wants, and entirely honourable to the character of God ; — suited to him, because it pro- vides for a man who is wholly ruined, every spirit- ual blessing, as a free gift from God ; bringing him a righteousness of obedience and suffering which is perfectly adequate to his need, and covering all his dangers and wants ; honourable to God, because it displays and magnifies every attribute of his char- acter, maintains unsullied the integrity of his law, exalts the dignity of his government, and manifests the wonderful extent of his wisdom and truth. The law thus entirely accepts the salvation of the Gos- pel, and acknowledges itself perfectly satisfied with the provision which it has made. In this way it becomes fully a guide to Christ. It urges the sin- ner to fly by the open door which is set before him, and to gain a participation in that everlasting cove- LECT. VII.] THE LAW A GUIDE TO CHRIST. 119 nant which is established in this offered Saviour, because there is no condemnation to them tiiat are in Christ Jesus. It exhorts iiim to receive this pro- vided and offered Saviour, who hath done for man, in the likeness of sinful flesh, what the law could not do ; to look to him alone for every blessing ; not to be discouraged by any convictions of his own un- worthiness ; but to go to him, though the chief of sinners, that he may receive the unsearchable riches of his grace. It is thus the instrument which the Holy Spirit uses to prepare the sinner, to listen with confidence and gratitude, to him who came to call sinners to repentance, — to seek and to save that which was lost, — to preach deliverance to the cap- tives, and to set at liberty, them that were bound. While he stands at the door and knocks, the law gives up the sinner into his hands, to be led by that blessed invitation, " come unto me, all ye that labour and are heavy laden, and I will give you rest ;" and to enjoy those gracious assurances, " though your sins are as scarlet, they shall be as white as snow, — though they be red like crimson, they shall be as w^ool," " whosoever cometh unto me, I will in no- wise cast out." Henceforth the sinner thus deliv- ered, is no longer under the law, but under grace, and sin shall have no more dominion over him. This is the guiding power of the law, — and the method in which it operates. By shutting the sin- ner out from every other ' hope ; by exhibiting the qualifications which he must find in a sufficient Saviour ; by shewing him how he is to become in- terested in that Saviour's merit and work ; and by acknowledging its entire satisfaction with all that this Saviour hath done for man ; the law is made 120 THE LAW A GUIDE TO CHRIST. [lECT. VII. the schoolmaster to bring him unto Christ, " that he may be justified by faith." II. We will consider the object for which this guid- ing powei^ of the law is exercised. '' The law is our schoolmaster to bring us unto Christ, that we might be justified by faith." Justification before God, or to '' be just with God," is the great want of a rebel under the condemnation of his law. He must gain this blessing, or he must perish. Justification for the guilty, includes within it, a pardon for past trans- gressions, the effect of which is but to remove his punishment, but can give no title to reward ; and a right, or title to future blessedness and security, which can ari.se only from a perfect obedience of di- vine commands. The justified man has both these blessings bestowed upon him freely by grace, — re- ceiving forgiveness of sins, and the imputation of righteousness without works. If a man would be justified by works, he must be entitled by a right of his own to this forgiveness and reward. He must possess a twofold righteousness, to present to God. He must satisfy the demands of the law by bearing its penalty ; and he must honour and obey it by fulfilling its precepts. If this can be done by man, he may have whereof to glory. He will be perfectly independent of every other being. Heaven will be his inheritance by legal right. There will be no room for the exercise of grace, because man will justly merit everything which he can re- ceive. God could not justly deny to him, that which has become his own, by the right and merit of his own obedience. This would be a justification by works, and would give to man, a just ground for boasting. But the law, in the exercise of its con- LECT. Vir.] THE LAW A GUIDE TO CHRIST. 121 vincing and condemning power, shews this to be impossible. By the deeds of the law can no flesh be justified, for by the law is the knowledge of sin. But still the condition of man is not changed. He must be justified, or he must perish. His need re- mains, — and while it is unsatisfied, he is under con- demnation. If he cannot be justified by works, is there any other method, in which he can be justified ? Is there any way open, in which he may attain this de- sired end? The law '^brings him unto Christ, that he may be justified hy faiths To be justified, — that is, to be pardoned, and made righteous, — by faith, does not mean, that faith is received in the stead of obedience, or is regarded in itself, a righteousness for man. Faith can never be the ground or reason of our justification. As an act of man, it is as imper- fect and worthless, as any other act. But it is the appointed instrument which conveys to us, and makes our own, the voluntary and perfect obedience of our great surety, a righteousness w^hich, as we have seen, answers and honours every demand of the law. This righteousness is imputed unto us, and made ours, by the free gift of God ; and thus we are justified by grace. It is received by us, and accepted on our part, by faith in that testimony of God which reveals it and offers it to us, — and thus we are justified by faith. We are justified actually, in the righteousness of Christ, which is given to us freely by his grace, and received by us thankfully, by faith in his communications, and a trust in his power. This faith works by love, and purifies the heart, — and is manifested in obedience to Gk)d : and thus our participation in the righteousness of Christ, 122 THE LAW A GUIDE TO CHRIST. [lECT. VII. is made evident, by the fruits in which it results. And in this sense we are ultimately justified by the testimony of our works, and not our faith only. But that we may be justified before God, the law whicli can make nothing perfect, brings us to Christ. It sends us to ask for, and to receive, his perfect and accepted righteousness, to be counted unto us as ours. It bids us to obtain a full title to acceptance with God, in this perfect obedience of his, which he offers unto us, and the w^orth of w^hich it acknowl- edges and proclaims. It strips us of everything of our own, and directs us to become ingrafted into Christ, that we may derive from his fulness, the blessings which are laid up in him for us, by the Father's grace. When w^e have accepted these gjad tidings, and received by faith the offer of righteous- ness, which God has thus freely made in his dear Son, the law sets us at liberty. We are no longer in bondage. We are no longer under the law, but under grace. We are now one wath Christ. His righteousness hath become ours, and W' e are accepted in it. All his power and love are exercised for our benefit, and in our behalf; and being justified by faith, we have peace with God, through our Lord Jesus Christ '' The laAV of the Spirit of life in Christ Jesus, hath made us free from the law of sin and death." Having received this inestimable gift, we are to stand fast in the liberty w^ierewith Christ hath made us free, and not to be entangled again by a yoke of bondage. " Being justified by faith, we rejoice in hope of the glory of God." III. Now that you have considered the method and object of this guiding powder of the law, — I would urge upon you, an acceptance of the instruc- LECT. VII.] THE LAW A GUIDE TO CHRIST. 123 tioii which it offers to you. Other teachers may speak in far milder terms, — and accommodate tlieir instructions far more to the dispositions of a carnal mind. They may tell you, of the excellence of hu- man character, and the value of human works ; — of the vast mercy of God, which will not allow the condemnation of sinful man ;— and of the lessened demands upon man, and the lowered standard of obedience, which the Saviour of men has introduced. If you listen to them, and abide by their guidance, it will be to your ruin. Dependence upon your own character before God, will be destruction to you for- ever. Whatever standard you may establish for yourselves, — when you try yourselves by it, you will find that your own system of obedience shuts you up under sin. Which of you has acted fully up to the light which he has enjoyed, and has done everything which he believed to be required of him, in the way in which he believed it to be required 7 Which of you would dare to stand by this trial, — and have his everlasting destiny fixed according to it, — even from the testimony of a single day, or a single hour of his life 1 Nay, you cannot imagine a standard of character, in any degree, according to your own views, honourable to God, which would not place you under immediate condemnation. What can you have therefore of your own ? Or how can your salvation be in any degree, derived from your own obedience? The utmost attainments wiiich you can ever make in holiness, are nothing before God : — nor is a single act of it free from the defile- ment of sin. But why do I speak of holiness in this connec- tion 7 Unsanctified nature in man has no holiness. 124 THE LAW A GUIDE TO CHRIST. [lECT. VII. All possible obedience to God results from the vital union of your souls to Christ, in which you are jus- tified before God. You can have no holiness of char- acter, till you have thus renounced yourselves en- tirely, and fled for refuge, to the blessed hope w4iich is here set before you. This is the very first work of obedience demanded of you. Until this be done, everything you do is in a state of rebellion, and every aspect of your character exhibits rebellion against God. Until salvation has thus actually vis- ited your souls, you obey God in nothing. You are under the law condemned. But when the day- spring from on high thus comes to you, you are alive to God, and accepted wdth him through his gracie, without the least reference to any fact concerning you, but the simple one that you are found in Christ, clothed with the righteousness of God by faith. The salvation of man is thus wholly of grace. His natural condition is entire ruin. O, may God be graciously pleased to impress these truths upon your minds, and enable you to receive and cherish them ! Like the Israelites bitten by the fiery ser- pents, — you are incapable of restoring yourselves, to health, — or of finding a healing balm throughout the earth. Death is sweeping you off in swift succes- sion, — and alas! whither is it bearing you? What but everlasting death is to be the result of your ruined condition 7 But is there no remedy ? Let Moses be your guide to Christ. As Moses lifted up the serpent in the wilderness, that the perishing multitude might look upon it and live, — even so hath the Son of Man been lifted up, that whosoever be- lieveth in him, should not perish, but have everlast- ing life. This day is this transaction renewed in LECT. VII.] THE LAW A GUIDE TO CHRIST. 125 your midst. Behold the Lord Jesus Christ is set forth among you, — crucified for your sins. There is no other name under heaven given among men, whereby you can be saved. The law which fur- nishes no life, — would guide you to Christ, who hath life in himself abundantly. Behold the eter- nal Son of God, lifted up upon the cross ; — bearing the burden of your sins ; — made a curse for you ; — bruised for your iniquities ; presenting his soul an ofiering for sin ! Listen to his gracious invitations. '' Look unto me, and be ye saved, all the ends of the earth, — for I am God, and there is none else." " There is no Saviour beside me." Hear the Law and the Gospel uniting in the same testimony from God, — " Believe in the Lord Jesus Christ, and you shall be saved." " All that believe in him shall be justified from all things." " In the Lord shall all the seed of Israel be justified and glory." Obey these invitations and testimonies. Cast away all righteousness of your own, — and come to him whom God hath set forth as a propitiation for sins, to declare his righteousness in their remission. Come, miserable and poor and blind and naked and cast yourselves down at his feet, to find and receive a free and full salvation. Fly from all self-depend- ence. Renounce all false views ; — and come sim- ply in your guilt to Jesus, — receiving him into your hearts by faith, — and in him rejoicing in hope of the glory of God. " He is the true God, and eternal life. Little children, keep yourselves from idols." LECTURE VIII. CHRIST, THE RIGHTEOUSNESS OF THE LAW. Christ is the end of the law for righteousness, to every one that believeth. Romans, x. 4. This text asserts a fact of unspeakable impor- tance to guilty man. It teaches the full scheme of divine redemption for him as a rebel against Gk)d, and under the condemnation of his law. It comes to him in this lost condition, with the intelligence, that there is a Saviour provided for him by the love of God, in whose power and work, all his necessi- ties may find an adequate and everlasting supply. It proclaims that all fulness dwells in him ; and that the demands of the law upon man are answered and removed, by the perfect and everlasting right- eousness which he has finished, and which he offers to the acceptance of all who believe in him. The Holy Spirit employs the law as his instrument, to convince the sinner of his certain condemnation in sin, and then to guide him to the Lord Jesus Christ, as the only refuge and security for his soul. He there displays to him the sufficiency and fulness of this Saviour, who has perfected an obedience which meets all the requisitions of the law, and which is freely offered, and fully applied by his power, to every believing soul. Christ is himself the righte- LECT. VIII.] CHRIST, THE RIGHTEOUSNESS, ETC. 127 ousness of the law for man. And the man who has received him, is in possession of a righteousness, which releases him forever from condemnation, and entitles him to a glorious and everlasting reward. His actual work, finished in the days of his humil- iation, and now offered to the Father in the glories of his exaltation, is the whole foundation of hope for man, — and the entire ground upon which he may- appear in peace before the throne of God. This is the treasure which is offered in the Gospel ; and the simple object for trust and confidence to the Chris- tian heart. This entire perfection of the work of Christ, in meeting the demands of the law, is the subject which is presented for our consideration in the text before us. " Christ is the end of the law for righteousness to every one that believeth." May the same blessed Spirit who applies this finished provision of grace to the sinner's soul, enable us to to understand and embrace it. I. '' Christ is the end of tJie law^ The accom- plishment or perfection of the law : the end to which its promulgation was directed, and the result which its operation by the power of the Spirit at- tains. To him, in its communication to man, it was designed to lead, and in him all its demands and purposes have been fulfilled. Through centuries of its publication to guilty man, the law was travelling forward to reach his manifestation in the fulness of the time. And in him, it finds the actual fulfilment of all its purposes, so that it is satisfied and well pleased in him, and gives place to his gracious and holy dominion forever. Having in its dispensation to a fallen world, brought the redeemed of Christ to him, it had no further work to do ; its warfare was 128 CHEIST, THE RIGHTEOUSNESS [lECT. VIII. accomplished, and its journey at an end. Having as the instrument of the Holy Spirit, brought the sinner's soul in faith to Christ, and witnessed the acceptance of him there, through the grace of God, it has attained its perfect end with him ; and re- joices in the glory which it has received from tiiis almighty conqueror, while it delivers up to him, the subjects of his grace. 1. Christ, is the end, to which, the laic as a dispen- sation was designed to lead. The full redemption which divine wisdom and love had already provided, and laid up in him, ready to be revealed in the ap- pokited time, was the point in view, in all its pro- mulgations to mankind. The publication of the precepts of holiness in the moral law was to lead the hope of the guilty to him. It was not designed to open a way of safety and life to transgressors in their own obedience. Its purpose was directly the reverse. It invited none. It faithfully and solemnly warned all, to fly from its sentence, and from the at- tempt to gain acceptance by fulfilling it. By exhib- iting the perfect spotlessness which was required in acceptable obedience, and displaying the impossi- bility that man should ever accomplish it by any works of his own, it urged forward the desires of men for salvation, to some other source. The law was thus added, or proclaimed anew to man from time to time, because of transgressions, to convince him of his guilt ; and to witness and minister from generation to generation, to the coming of that prom- ised seed, in whom the righteousness of God should be manifested, and the hope of man should be found. It thus constrained every believer in the divine promise, to look forward to him ; making him the LECT. VIII.] OF THE LAW. 129 desire of all nations ; and causing him to be looked for and welcomed, by all who were waiting for con- solation, and redemption from the burden of guilt. He was the treasure which it was pressing forward to attain. He was the haven of rest, in which it desired to land its subjects in safety at the last ; and its purpose and operation would be incomplete, till he should come, in whom it had pleased the Father, that all fulness should dwell. The rites and ceremonies which were appended to this law were also designed to lead to Christ. Every sacrifice offered with fire, from the time of Abel, pointed to him, and was but an unmeaning rite except as the conscience of the offerer acknowl- edged guilt, and his faith rested upon the one great sacrifice divinely provided and divinely promised. The purifications and washings appointed for Israel, the construction of the tabernacle and the temple, the habitual worship which was celebrated in them, and the multiplied ordinances which were appended to this whole system, were designed to lead the mind to him, in whom all righteousness should be fulfilled, and complete redemption should be found. These were all shadows of good things to come, which were already laid up in the Lamb slain from the foundation of the world, and would be revealed in his manifestation to men. They made nothing perfect in themselves. They were like guide-posts upon a journey, fulfilling their^ office, by directing faith to him in whom the traveller should find ac- tual redemption, and eternal peace. As they are viewed in this connection, they are beautifully in- telligible, and highly instructive. If they are sepa- rated from this key of explanation, they are but 6* 130 CHRIST, THE RIGHTEOUSNESS [lECT. VIII. inexplicable and arbitrary appointments, and a yoke which none were able to bear. Christ is the end, in which they were all to meet and to be perfected. 2. Christ is the end, in ichom all the demands of the laiv are actually accomplished ; so that the law sees in him its real and entire perfection. He has fulfilled all the shadows and ceremonies which were appointed to lead to him. He has finished the pur- poses which they designated, and has set them aside forever. That which is perfect has come, and that which was in part has been done away. The pre- dictions^and illustrations which the types and figures of the Old Testament gave, of the circumstances, character, and work of the Redeemer of men, have been fully realized. He is the Great High Priest, the only sacrifice, the true paschal lamb, who has by the offering of himself once for all, perfected for- ever them that are sanctified. He has opened in himself, the real fountain for sin and for unclean- ness. And while there was nothing in sacrifices or burnt offerings which God could accept, or have pleasure therein, he has done the will of God in a body which was prepared for him ; and having offer- ed himself without spot to God to obtain eternal re- demption for us, he has fulfilled the law of ordi- nances, and shines forth in the fulness of grace, as the perfection of all its instructions and promises. He is the actual completion of all the demands of the moral law. Both its precepts and its penalty have been fulfilled and answered by him, to the ut- most of their claims. The law required a spotless righteousness, an obedience which should be in the minutest point unblamable ; and Jesus was made under the law, for the attainment of this object, and LECT. VIII.] OF THE LAW. 131 has rendered an actual obedience to every part of the law's demands. Because he was so exalted and holy, and was in himself under no subjection to the laAv, his obedience was perfectly voluntary and dis- interested, and has thus magnified the law^, and made it honourable. In his actual submission to every precept of holiness, and his entire fulfilment of them all, as the representative for man, Jesus has become the entire perfection of the law, and has glo- rified it in the shining excellence of his life. And while he thus perfectly fulfilled the law, so that it had no claim upon him in the shape of any penalty for sin, he yet gave himself to be dealt with and punished as a criminal. He received the full punishment for transgression, and died an accursed death under the condemnation of the violated law. He did no violence, neither was deceit found in his mouth, yet it pleased the Lord to bruise him, to put him to grief, and to cut him off, out of the land of the living. But he was wounded for our transgres- sions, he was bruised for our iniquities, and the Lord hath laid on him the iniquity of us all. He furnished the only possible instance, in which the same being should conform perfectly to the precepts of the law, and still endure the curse and penalty of their violation. The obedience which he offered, was the one perfect obedience which the law^ re- quired. The sufferings and death which he en- dured, were the one condemnation and curse, which the law laid upon transgression. This actual penalty in all its sorrows, and in the full power of its ven- geance, he assumed and sustained. By his infinite dignity and powder, he was able to bear them, and to triumph in his suffering. " See," says Luther, 132 CHRIST, THE RIGHTEOUSNESS [lECT. VIII. " by what means, these two things, so contrary, and so repugnant, may be reconciled in the one person Christ ! Not only my sins, and thine, but also the sins of this whole world, either past, present, or to come, take hold upon him, go out to condemn him, and do indeed condemn him. But because in the self-same person which is the highest, the great- est, and the only sinner, there is also an invincible and everlasting righteousness ; therefore these two do encounter each other ; the highest, the greatest, and the only sin, and the highest, the greatest, and the only righteousness. Here, one of them must needs be overcome, and give place to the other. Righteousness is everlasting, immortal, invincible. Therefore in this combat, sin must needs be van- quished and killed; and righteousness must over- come, and live, and reign. So in Christ, all sin is vanquished, killed, and buried ; and righteousness remaineth a conqueror, and reigneth forever." " The sins of all the world," says the excellent Bishop Hopkins, '' assembled and met together upon him, so that there was never so much wickedness repre- sented at once as in his most holy and sacred per- son. The sins of all ages, and oi* all persons, were here contracted together. And all those treasures of wrath which were particularly due to each of these sins, were all emptied forth on him. As in his own person, he sustained the guilt of all, so in his own person, he suffered the wrath and curse, that was due unto all. He suffered at o.nce for every one, that, which else every one must have (suffered eternally in hell." This twofold demand which the law made upon man, Jesus accomplished in man's behalf. The LECT. VIII.] OF THE LAW. 133 hour in which he became a voluntarily subjected being, he began this unconstrained humiliation for man. And every moment of his life, was a part of his one great offering, for the transgressions of his creatures. His infinitely exalted character and rank added a dignity and worth to his obedience and suf- ferings, which made them of more value, and more honourable, than would have been the personal sub- mission of the whole human race. The law can make no demands upon man, which this Almighty Redeemer has not fully answered. He has provided a perfect righteousness, which is its perfection and end. All that it sought, it has found in him. It therefore yields the government of believing men to be upon his shoulder, who hath ransomed them from a curse, by being made a curse for them. Its dominion is finished. Its dispensation has passed away. And Christ has become its end, for right- eousness, to every one that believeth. II. This leads to our second point, the purpose for which Christ thus became the completion of the law. " Christ is the end of the law for righteous- ness.^^ This was the only possible purpose of such a subjection. The single term righteousness com- prises the whole circle of the law's demands ; and the whole compass of a sinner's wants. The law could ask for nothing but a righteousness which should be a full satisfaction of its penalties, and a perfect conformity to its precepts. When this per- fect submission, conformity, and endurance was found, the law was satisfied, and could make no farther demands. It asked from man a spotless obedience. It was satisfied and honoured when the covenant representative of man rendered the obedi- 134 CHRIST, THE RIGHTEOUSNESS [lECT. VIII. ence which it thus required. The sinner under the solemn condemnation of the law, wanted nothing but a righteousness which could meet the require- ments of the power that held him in bondage. And though the law required this to be found in himself alone, yet the bringing in of the better hope which is offered in the covenant of grace, allowed him to find this righteousness in a surety in his be- half But the necessity for such a righteousness for him could never be set aside. Whoever should be- come his surety, must become in every point of sub- mission to the law, his substitute also. And in the attainment of this righteousness in the person of another, competent to render it, his release and liberty were made secure to him forever. The vio- lation of the law made an atonement and expiation necessary, to honour its justice and truth if sin should be pardoned. Whenever the Saviour came, who was to be the sinner's substitute, he must furnish this atonement, without which there could be no re- mission, in order to bring in a righteousness for man. The relation in which the transgressor stood to the law, made a priest and sacrifice indispensable to the righteousness which he must have. And w^hen that priest and sacrifice appeared, there was an entire imputation of the sinner's guilt and responsibility to him. He assumed the burden. He finished the purpose for which it w^as assumed. In this en- durance of the sinner's penalty, he made a satisfac- tion to the law, and thus far brought in a righteous- ness for man ; a righteousness which sinful man might successfully plead, for the pardon of his guilt, and the deliverance of his soul from bondage and punishment. LECT. VIII.] OF THE LAW. 135 But the Saviour came not, merely to release man from the bondage of condemnation and punishment ; he was also to bestow upon him, an inheritance of life eternal. This was to be a free gift to man, through the abounding of divine grace. But it must rest upon the perfect obedience which the law required, for life could be obtained in no other way. The precepts of the law must be fulfilled for man, as well as the penalties. To accomplish this right- eousness, Jesus was made under the law ; and every- thing which he did and suffered as man, contributed to make up and finish this work of obedience which the case of man required. His labours, instructions, and miracles ; his pains of body, and agony and darkness of mind ; his acts of obedience, and his experience of deprivations and sorrows ; were all united to perfect him in this assumed responsibility ; to constitute him who was Jehovah, the righteoUvS- ness of man ; and to render him able to save unto the uttermost, all who should come unto God through him. In his W'Ork of voluntary mediation, there is a completed righteousness, a treasure of merit, in- finitely honourable to God, and altogether sufficient for man. We stand complete, when w^e stand in him. While the Father beheld with joy, the glori- ous undertaking, in which he was engaged, saying; " this is my beloved Son, in whom I am well pleased," the holy law, under which he was subjected, re- ceives his spotless Vork of merit, and proclaims, " in this righteousness I am magnified and made honourable." This satisfaction of our Blessed Redeemer to the law, is perfect and entire. It answered every claim which was made upon man for obedience and suf- 136 CHRIST, THE RIGHTEOUSNESS [lECT. VIII. fering. The result was therefore a perfect right- eousness, a finished conformity to the law. But it was not for himself The law had no claims upon him. His obedience and sufferings were entirely voluntary. He fulfilled them, from no necessity of obligation, but in a free covenant of love for man. He lived and laboured, not in vain, fighting as one that beateth the air. It was for a seed that he was to see, and in whom he was to be satisfied for the travail of his soul, while they were to be justified by the knowledge of him. He thus became the perfection of the law, and in possession of a right- eousness which fulfilled it, in behalf of those, whom the Father had given to him, whose nature he as- sumed, and whose responsibility he covenanted to bear. HI. This introduces our third point of remark, — the persons for whom all this teas done. " Christ is the end of the law for righteousness, to every one that believeth." Faith, — faith in him, in his prom- ises, and work, and power, — is the instrument, and the single instrument, by which sinful men are made partakers, of the righteousness which he thus pos- sesses. The condition of fallen man, is universal guilt and condemnation. Every individual of this family is born under the curse of a violated law, and in a state of rebellion against God. For the world in this condition, the Son of Go3 has died. He has provided for a race universally guilty, a remedy uni- versally applicable. He has rendered the salvation of man consistent with the character and govern- ment of God. He has become a propitiation for the sins of the whole world. He has thus a righteous- LECT. VIII.] F THE LAW. 137 ness in his possession, sufficient for all, and oifered to all, as the gift of grace to them. The satisfaction of the law which was indispensable to render the salvation of a single sinner consistent with the char- acter of God, was equally adequate for all to whom it should be applied. Every barrier which the truth and justice of God had interposed, was thus removed ; and the way was perfectly opened for the salvation, of all who should be persuaded to come thus unto God. But the actual result and limit of this divine provision is stated in our text ; " Christ is the end of the law for righteousness to every one that believeth." He becomes the personal right- eousness only of those, who receive him and rest upon him in faith. '' To as many as receive him, to them gives he the privilege to become the sons of God." His offering has been set forth, as a pro- pitiation, to declare the righteousness of God, that God might still be just, and the justifier of him wiio believeth in Jesus. The way of safety is now per- fectly laid open ; and man is required to believe the record which God hath given concerning his Son. There is no difficulty in the sinner's path, if he will be persuaded to " know and believe the love which God hath to him ;" if he will thankfully receive the testimony of Jesus as infallibly true, and trust him- self to its fulfilment with undoubting certainty. '' Christ has become the end of the law for right- eousness." Does sinful man believe this fact? Does he cease therefore, to look for acceptance be- fore God, to any works of his own, — and simply hope, in the righteousness which has been thus finished for him by Jesus Christ the Lord ? Does he in this faith, devote himself in newness of life to iSiS CHRIST, THE R1GHTEOUSNE33 [lECT. VIII. this glorious Lord ? Then Christ is the end of the law for righteousness to him. The righteousness which Christ lias, is his. Every obstacle to his sal- vation has been removed. He is accepted, crowned with full redemption, and saved with an everlasting salvation, in that covenant Lord, to whom the Holy Spirit has thus brought him, and united him in con- fidence and love. When he thus believes the testi- mony of God, and receives the record which God hath given of his Son, he is made one with Christ ; and all the merit of the work of Christ is counted to him as his own. As Christ was clothed with his guilt, so is he completely clothed with the right- eousness of Christ. For him, there is an end of the law, a perfection of its demands, and a conclusion of its dominion, in Christ, in whom he believes, and with whom he stands by faith. This faith meets the requisitions of the law, by referring them all to Christ, in whom they have been fulfilled and com- pleted, and pleading this fulfilment by him, as its own. And this plea is acknowledged, as wholly sufficient ; Christ is accepted as the end of the law, and an everlasting righteousness for the believer, — and he being justified by faith, has peace with God. If man will not receive this offered grace, nor be- lieve these blessed facts which God has thus an- nounced, the simple consequence is, Christ is no righteousness for him, and there is no end of the law in his behalf He remains under its dominion and its curse. He renounces an offered redemption, and sinks again in bondage. He refuses the merit which grace provides, and comes before God upon the ground of his own merit and strength. He has loved darkness rather than light, and this is his con- LECT. VIII.] OF THE LAW. 139 demnation. He lives and dies und^ a curse. He is condemned already, and the wrath of God abideth on him. He is without the possibility of hope ; cast into a prison, from which he can in nowise come out until he has paid the uttermost farthing. All this is the simple result of his refusal of that right- eousness which is offered to all who believe, and of his rejection of that redemption which is provided by the grace of God, and urged upon the acceptance of sinful man. IV. In concluding this important subject, we may remark : How glorious and consistent is that scheme of salvation which is presented in the Gospel ! It of- fers simply, Jesus Christ, — an Almighty Saviour, — all and in all in himself It takes us just where it finds us, in a state of entire guilt and ruin ; con- demned by the Holy law of God to eternal perdi- tion ; and utterly incapable of procuring any justifi- cation by our own obedience. In this condition, it announces to us, a Saviour divinely great and glo- rious, who has assumed our nature, — to become a perfect substitute for us, and the atonement for our sins ; — and who offers us in himself, everlasting rec- onciliation with God. God's acceptance of this amazing propitiation is solemnly proclaimed. The method in which we are to become interested in it, by a simple faith in Christ, and confidence of our- selves to him, it discloses with precision and clear- ness. The simple demand which it makes is for thankful, humble faith in Christ. The promise which it gives, is that then, he shall be our right- eousness and we shall be complete in him. The simple direction which it gives us, having thus be- 140 CHRIST, THE RIGHTEOUSNESS, ETC. [lECT. VIII. lieved, — is, to • make confession with our mouth, of the Lord whom we have received, and to walk by the guidance of his Holy Spirit, in all his command- ments and ordinances blameless. What perfect consistency, unity, and efficiency, is there in such a system ! How highly glorious it is to the blessed God ! How unspeakably precious to guilty man ! How important is that simple living faith, w^hich it requires, and to which all its promises are made ! And while superstition and self- righteous- ness and unbelief would reject this all-sufficient Lord, or mingle up with him the merit of works and the assumed, undue powder of ordinances, — how vastly does the obligation increase upon us, to state this divine system of grace and truth, plainly, openly, and uniformly ; and to urge upon all men, a free and thankful acceptance, of wiiat God has so freely and fully provided ! How awful is their condition, who cast away this hope, and thus despise the di- vine character, and affront the majesty of God ! For them, there remaineth no more sacrifice for sin, but a certain fearful looking for, of judgment and fiery indignation. He that hath the Son of God, hath life; but he that hath not the Son, hath not life, — cannot see life, — but the wrath of God abideth on him. This blessed hope in Christ is set before you, — make it the anchor of your souls sure and steadfast ; and you shall find an abundant entrance into the rest, whither your great Redeemer hath gone before you. LECTURE IX. THE LAW, THE CHRISTIAN'S RULE OP LIFE. Being not without law to God, — but under the law to Christ, — 1 Corin- thians, IX, 21. In this expression, St. Paul describes the exact condition of a. true believer in the Lord Jesus Christ. He introduces it as a parenthesis, in the midst of a discourse upon the freedom which he claimed in his ministry of the Gospel. He declares his cheerful conformity to the various habits and prejudices of those to whom he ministered, that he might be made the instrument of winning them to Christ ; so that though he was wholly free from the authority of men, yet he willingly submitted himself to their cus- toms and desires, that he might gain the more. But he would not have this varying compliance with the feelings of others in things indifferent, construed into a neglect on his part of the unvarying authority and law of God, as if he were without any abiding rule in this relation. He felt himself entirely free from all those ap- pointments and precepts which had been given to his nation, that had been fulfilled and ended in Christ. But to permanent precepts of holiness, which God had proclaimed in connection with these, he could not be indifferent. They were written in his heart with a divine power. They governed his 142 THE LAW, ' [lECT. IX, conduct with an unceasing constraint. His joyful acceptance of the hopes and promises of the Gospel had confirmed and increased the power of these precepts over his heart. He was " not without law to God," because he was " under the law to Christ." The Saviour whom he served, and in whom he had his whole relation to God, had renewed for him the same perfect standard of obedience, and had added new and more powerful motives to lead him to love and regard it. He thus describes the condition of every believer ; entire and everlasting freedom from the law as a dispensation of condemnation and death, — but everlasting and delightful subjection to the law, as a rule of conformity to Christ, leading to entire love to God, and universal love to men for his sake. The great salvation of the Lord Jesus, though it is founded upon a perfect satisfaction of the law in all its penalties and precepts, as a righteousness for man, — adopts all the holy commandments of the law as the rule of life and conduct, for those who have accepted this righteousness, and been made partakers of this salvation. This is the condition of every justified man. He has been delivered from the bondage of the law. He is made free from its denunciations. It has no penalties to demand of him, and no judgments to in- flict upon him. It has no longer dominion over him. He is not under the law. He is in possession of a divine righteousness through the gift of grace, wiiich meets all its claims and sets him free from its power forever. But he is not without law in his relation to God. He has been placed under a new dispen- sation, which furnishes new obligations to a holy obedience to God, presents new motives to this LECT. IX.] THE CHRISTIAN'S RULE OF LIFE. 143" obedience, and gives him new power to put them into actual effect. He is under the law^ to Christ, who has bought him with a price, and perpetuated and confirmed upon him, every divine command- ment. The motives to obedience are changed, the influence and effects of this obedience are also changed, but the rule of holiness remains the same, and in the same conformity to it he glorifies God in his body and his spirit which are his. The man w^ho has truly embraced the Gospel of the Lord Jesus, has cast out all dependence upon his own obedience ; and rests his whole hope of justification before God, upon tlie perfect righteous- ness of his divinely appointed Saviour. He does not expect to earn a single hour of peace or glory by his own holiness of character. The obedience in w^hich he trusts, and in which he envelopes himself by faith, was long since finished. He cannot add an iota of merit to that great offering, which has been once for all made for his soul, and which has per- fected his title and his hope forever. The inheri- tance has been given him by promise, through grace ; and he labours and strives and obeys, from love and gratitude to him who hath bestowed it, and that he may become prepared and capable for the enjoy- ment of that glory, for which he is apprehended of Christ Jesus. But as his rule of character, as the governing standard of his life, the law^ hath dominion over him as long as he liveth. By its precepts he is led to bring forth fruits of holiness unto God. And perfectly righteous as he is, in the imputed righteousness of his Lord, he labours to become in- creasingly holy in the spirit and character of his 144 THE LAW, [lECT. IX. mind, that he may honour him who hath chosen him to be his servant. To this view of the divine law, I desire now to call your attention. It is the perfect rule of Ife to every believer in the LordJesus ; governing him, as the declaration of his Saviour's will ; and made by the renewing of the Holy Spirit, the standard of his choice, and the path in which he delights to walk. In the work of justification, our own obedience forms no part. Our righteousness, and the righteousness of Christ our Lord, are opposites here. We have renounced the one that we may gain the other. We are taught to " count all things loss, that we may Avin Christ, and be found in him, not having our own righteousness which is of the law, but that which is through the faith of Christ, the righteous- ness of God by faith." We are accepted in his obedience alone. We are thus accepted, when with our hearts we believe in him. But being accepted, and having " obtained access through him, into this grace wherein we stand, rejoicing in hope of the glory of God," the precepts of God's holy law be- come the rule of our life ; — we are made ready and able to say, " O, how I love thy law ; it is my medi- tation all the day." 1. The divine law is the believer'^s rule of life. It is the perfect and unalterable standard, to which his character is to become conformed. In itself it is perfectly excellent and lioly. It is a description and transcript of the character and perfections of the Creator himself A conformity to its precepts is an attainment of the pure and holy image of God. Righteousness is an entire fulfilment of these pre- cepts. Holiness is a conformity to the image of LECT. IX.] THE CHRISTIANAS RULE OF LIFE. 145 Grod in which they are thus imbodied. And though man can never have this perfect righteousness in himself, the believer increasingly attains this holi- ness, this conformity to the perfect image after which he is renewed by the Spirit of God. The one prin- ciple which fulfils this law, and marks this divine image, is love. "Love is of God, and every one that loveth, is born of God, and knoweth God ; he that loveth not, knoweth not God, for God is love." The more we gain this love to God, — and this love to others, for his sake, — the more are we conformed to his image, and the more fully do we honour and obey him. " Hereby shall all men know that ye are my disciples," saith the Lord Jesus, " that ye love one another as I have loved you." This holy requirement of love, entire and unlimited love, was laid upon man by his Creator, as it was laid upon every other intelligent creature that he formed. No change in man's circumstances or condition, could ever alter the holy and perfect standard which God had thus set up before him. Whatever station we might occupy in the scale of intelligent being, it must be everywhere equally our duty, to maintain and cultivate and exercise this disposition of uni- versal love. The obligation to this could not be set aside, without autiiorizing that destruction of the image of God which sin accomplishes, and robbing God of the glory which is his due. When we have been delivered from the condemnation of sin, and are partakers of the mercies of God in the Gospel, and a new heart " under the law to Christ" has been given to us, the constraint of this obligation to uni- versal love, is immeasurably increased, by the vast privileges which redemption has bestowed, and the 7 146 THE LAW, [lECT. IX. exalted motives which it has furnished. No being in the universe has received such benefits from God, as a sinner who has been ransomed by the blood of his dear Son. No being therefore, is under such obligations to love God with all his powers, and with an unceasing, everlasting love. This love, God requires of us, according to the blessings we have received, and the Gospel which brings his greatest blessing, his unspeakable gift to man, places this standard before us with new authority. Ac- cording to its principles, we are to serve God in newness of spirit. In conformity to its pattern we are to be renewed from day to day. By this in- creasing conformity, we become more and more like God and prepared for his kingdom. And though we are forgiven and accepted in Christ our Lord alone, the holy law is still our rule ; and the free- ness of pardon, and the fulness of our salvation, make us to love it, and to strive to follow it yet more earnestly. The standard is unchanged ; but we have received that love for its holiness, which casts out all fear of its judgments, and urges and enables us, to render the very obedience which be- fore we had neither the wish, nor the ability to present. II. Our conformity to this law, was one great ob- ject of our redemption by the Lord Jesus. In all that he did and suffered for his people, he purposed their restoration to holiness. He did not labour, merely to rescue them from death as a punishment ; but to deliver them also from the bondage, and power of sin which had deserved it. For this, he was called Jesus, "because he should save his people from their sins." For this, " God raised up a mighty sal- LECT. IX.] THE christian's RULE OP LIFE. 147 vation, that we being delivered from the fear of our enemies, might serve him vi^ithout fear, in holiness and righteousness before him, all the days of our life." To have delivered a rebellious family, merely from the ruin which they deserved, would have been a partial object ; — the great design was to bring back these rebels, to a state of obedience and love ; to take away the spirit of hostility which had governed them ; to restore them to the one great family of God ; to renew the peace and harmony of a disor- dered universe ; to stop the breach which the waters of contention had made ; and to bring into one, all conflicting feelings and purposes, in Jesus Christ the Lord. This was the great purpose, for which the Redeemer " gave himself for us, that he might re- deem us from all iniquity, and purify unto himself a peculiar people zealous of good works." He has restored redeemed man to a voluntary submission to that holy government of God, which is the source of universal peace. He has himself received this government, as the ruler of redeemed men; and " died, and risen, and revived, that he might be Lord, both of the dead, and of the living." He cannot rule in mercy over a world that rejects him, and still lies under the wicked one. Over them, he must rule with a rod of iron, and dash them in pieces like a potter's vessel. But he has purchased for himself an universal Church, an assembly of elected, par- doned sinners ; that he might govern them in holi- ness, and present them unto God, holy and without spot or blemish. This sanctifying of sinful men, is one great end of his redeeming, gathering and reign- ing over them ; — and as he sees this work advance, and sinful men coming more and more under his 148 THE LAW, [lECT. IX. control, under the law to him, — he sees of the trav- ail of his soul, and is satisfied. He rejoices over every ransomed sinner, whom he brings in triumph to the glories of a heavenly home, renewed after the perfect image of God. He presents each one to the Father, as the accomplishment of his great design in making his soul an offering for sin, and consenting to be numbered with transgressors. And as he sees the spotless character of holiness, impressed upon glorified saints, — and increasingly manifest in every child of God on earth, — he delights in the attain- ment of this great end of his manifestation in the flesh, — and of his humiliation in death. For this, he has plucked rebels, as brands from the fire, and brought them home from condemnation, that they might gain an everlasting conformity to the image of God, in an obedience to the commands of his per- fect law. in. Our obedience to the law in its precepts, ts the pwyosefor which we are personally delivered from its condemnation. The Son of God hath purchased us by the offering of himself for us. He hath freely bestowed upon us the liberty of the Gospel, so that we are no longer in bondage under condemnation, but are in freedom under grace. But we have not been made free by grace, that we may continue in sin, but that we may walk before him in newness of life. God hath sent his own Son for us, in the like- ness of sinful flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. While we remain under the power, and in the bondage of the law, we can never obey its holy commandments. It can oflfer us no as- sistance or strength. It cannot make us acceptable LECT. IX.] THE CHRISTIANAS RULE OF LIFE. 149 or holy in the sight of God, It acts as an hard task- master, requiring us to make brick, and furnishing us with no straw. It censures our disobedience ; it condemns our defects. But it cannot repair the one, or relieve the other. But when we have embraced the liberty and life which the Gospel gives, all the help we need is freely bestowed. We are then en- abled to offer that obedience, sincere and spiritual however partial and defective still, which we could not before present to God. The purpose for which we have been thus set at liberty from condemnation, is that we may thus obey the divine commands. There is a race to be run, and a contest to be main- tained ; — but it is in vain to command the culprit who is in his dungeon, bound hand and foot with chains, either to run or fight. When his fetters are loosed, and his prison doors are opened, he may be successfully urged to arise and strive. Equally un- able are we to honour God in obedience, while we are held under condemnation. But Christ hath broken up this bondage wherein we were held, and hath borne the condemnation for us. We are there- fore at liberty ; and the object of this liberty is our new obedience, that we may be under the law to Christ, and live unto him who hath loved us and given himself for us. The value and importance of the law as a rule of life are thus magnified and dis- played. It is the measure and standard, by which having been made free from the curse, we are to bring forth fruit unto God. IV. This obedience to the law as a rule of life, is one of the chief blessings promised in the Gospel, It was to be one blessed result of publishing salvation in the Lord Jesus Christ, that God would put a new 150 THE LAW, [lECT. IX. heart into those who received this offer of grace, and renew a right spirit within them ; that he would write his laws upon their hearts, and in their minds ; and cause them to walk in his statutes, and to keep his judgments to do them ; that he would cleanse them from all their uncleanness and sins, and put his Spirit to dwell within them. These promises convey an assurance of the sanctifi cation of the people of God under the Gospel, according to that standard of holiness, of which the law is the meas- ure and rule. When we truly accept the unsearch- able riches of Christ, which are offered us in the Gospel, we are thus formed anew in a life of holy obedience ; and these gracious promises are fulfilled. The power of sin is broken in every converted heart ; — and the influence of sin, and the disposition to yield to it, are conquered, in proportion as we are sanctified by God's Holy Spirit, and renewed after his image. We are thus engaged in a new obedi- ence of the divine commands. This personal holi- ness of character is a covenanted privilege of the Gospel. It is not made a condition of his accep- tance of us, but a result and effect of it. Our obe- dience to his law is thus infallibly secured, by God himself undertaking to work it in us, and for us, by the power of his own Spirit. He wills that I shall holy be. What can resist his will ? The counsel of his grace in me. He surely will fulfil. It is his determined purpose to present his Church at last, without spot, or blemish, or any such thing. The solemn covenant which the blessed Saviour LECT. IX.] THE CHRISTIAN'S RULE OF LIFE. 151 makes, with every sinner in whose heart he dwells as the hope of glory, is, that sin shall not have do- minion over him, for he is not under the la:w, but under grace. When he was under the law, sin had dominion over him ; — but when he has fled for ref- uge to the blessed hope which is offered to him in the Gospel, this dominion is destroyed. His new obedience is promised to him, by God himself, and he shall be holy because God is holy. Certainly no higher honour could be put upon the law, as the Christian's rule of life, — than this constituting obe- dience to its precepts, one of the chief blessings promised in the Gospel ; than this assurance, that in the full redemption which should be effected for sinful men by the Son of God, they should be made holy and without blame before him in love, by divine power, according to their desire, and after the precepts of his law. In this deliverance of our souls from bondage, which he has promised and effected, so far are we from being allowed to sin because grace abounds, or set loose from the law to follow the motions of unholiness in our own corrupt nature because our salvation is free, that the very obedi- ence which the law demanded in vain, the Gospel fully secures and promises. It thus perpetuates the law as a rule of life, for those who receive its of- fered mercies; and magnifies and exalts its holy character and righteous authority, by enabling man to meet it fully, and to answer its demands. V. This obedience to the law, as a rule of life, our Lord has made a characteristic of his disciples. " By this," says he, " shall all men know that ye love me, if ye keep my commandments." " Ye are my friends, if ye do whatsoever I command you." ]5d THE LAW, [lECT. IX. "By their fruits ye shall know them." Personal holiness of character, or real, spiritual obedience to the commands of God, is the mark of true disciple- ship to Christ. No professions of regard or devotion can testify the sincerity of love. No sufferings in the flesh, though they amount to martyrdom for his sake, can form an accurate indication of the state of our hearts before him, if a cordial love for him, and a vigilant pursuit after holiness in obedience to him, be wanting. The only adequate evidence, that we have been freed from the condemnation of the law, and have been made partakers of real and lasting liberty in the Gospel, is to be found in our holy obedience to God, our supreme love for him, and our universal love to men, actuating us in all the re- lations and duties of life. Every man who has truly embraced the Gospel, will be a truly holy man; nor can any man be a true believer, who is not so. The grace of God which bringeth salvation has visited the believer's heart for this very purpose, that he might be taught and enabled, to deny un- godliness and worldly lusts, and to live soberly, righteously and godly in the world. If a man is still voluntarily a sinful man, walking in the lusts of the flesh, — fulfilling the desires of the flesh, and of the mind, — it is vain for him to profess, or to con- fide in, a supposed deliverance from the condemna- tion of the law, or an interest in the dominion and righteousness of the Lord Jesus Christ. Conformity to Christ is the only proof of the dwelling, or of the operations, of the Spirit of Christ, in the heart. Everything is uncertain as an evidence of grace, but the love which fulfils the law. They that are Christ's, have crucified the flesh, with the affections LECT. rX.] THE CHRISTIANAS RULE OF LIFE. 153 and lusts. Against such there is no law. Being bought with a price, — redeemed by the precious blood of Christ, a lamb without blemish, and with- out spot, they are delivered from the law in all its penalties, and are thus enabled, in a new and holy obedience to God, to be under the law to Christ. From them, this new obedience is required, as the evidence of their character, and of the truth of their profession, and the law as the rule of their life is adopted and confirmed. VI. Our blessed Lord has displayed the impor- tance of the divine law as a rule of life for his dis- ciples, in the explanation and summary ichich he has given of its precepts. He came, not to destroy the authority and constraint of the law, but to fulfil its requisitions, and to magnify and honour its holiness, and to confirm the obligation of its precepts. He declares the existence and operation of this rule of life to be more permanent than the heavens and the earth. He illustrated the perfectness and spiritual- ity of its character and commands. He shewed that their influence extended even to the desires and thoughts of the heart. He renounced entirely, the limitations which men were disposed to affix to these precepts, in the mere outward and apparent conduct of the life. He taught that no character was de- sirable, or to be approved in man, but that which is conformed in sincerity and holiness to the will of God who searches the hearts ; and that no apparent character can be of any avail, while the spirit and life of true obedience within are wanting. Thus the Saviour extended and explained the precepts of the law, adopting it not in the letter only but in the spirit, as the rule by which his disciples were to be 7* 154 THE LAW, [lECT. IX. governed, as the established standard of personal character in the church which he was to gather upon the earth. When he was asked to decide the con- troversy among the Jews, which was the chief of the divine commandments, he selected the two precepts which required universal love, — precepts which must govern as long as there are intelligent beings to love or to be loved ; as the precepts which furnish a com- pendium of the whole law, and a key to its adequate and proper interpretation. He thus displayed and exalted it, as a rule of life for his people, and en- forced and illustrated it as the standard of govern- ment, for all who should embrace his Gospel, and profess to follow him. The Saviour requires per- fect spiritual holiness, in all who profess his name, to be attained by the transforming power of his own divine Spirit. And though they may come far short of this in fact, yet their efforts are to be still directed to this attainment ; they are to acknowledge and feel their unworthiness and guilt in every failure in it ; and to throw themselves humbly upon him for pardon ^nd acceptance, because they can have no merit of their own. But though our highest efforts and best attainments are feeble and worthless, and we are in no degree to look to our own obedience as a foundation for hope, we can never be allowed to set before ourselves, a lower standard and purpose, than perfect holiness of character, in a perfect obedi- ence of the law, as our rule of life. We are always to seek to have every thought of our hearts brought into captivity to the obedience of Christ ; and to ex- ercise unceasing vigilance and labour, that we may be presented before God, perfect in Christ Jesus, not only in the full justification of our persons in his LECT. IX.] THE CHRISTIAN'S RULE OF LIFE. l55 righteousness, but in the perfect conformity of our lives to his example. For this end, we are under the law to Christ, and by its standard we are creat- ed anew, through the power of the Holy Spirit, in works of holiness, which God hath before ordained that we should walk in them. VII. These views display the importance and in- fluence of the law as a rule of life. It is set up as an eternally unalterable standard. We are re- deemed by the Son of God, and have been delivered from its condemnation, that we may walk according to its precepts in newness of life. Our conformity to it, is promised us in the Scriptures, as one of the blessings and privileges of the new covenant, and is made the characteristic of our union with Christ ; and for this end the Saviour has illustrated and ex- plained the commands which it imposes. This as- spect of the divine law is most important. And though we are set free from its condemnation for- ever, by the perfect obedience, and the atoning death of our Lord Jesus Christ, we are still under the gov- ernment of its precepts, as administered and enforced by Christ our Lord forever ; and not one jot or tittle of it can be allowed to pass till all be fulfilled. Let me urge you not to lower these demands of the law in any aspect of its operation, in your views of its claims. As a covenant and dispensa- tion it cannot recede from one of its just and right- eous demands. They have been perfectly fulfilled in the work of our Lord Jesus Christ. As a rule for personal character in man, its requisitions are of equal force and permanence. It enjoins upon us, to attain a love for God with all our heart and strength, and to love all others as ourselves. Do not propose 156 THE LAW, [lECT. IX. to yourselves any lower standard than this, to govern you in your daily walk in life. Be not satisfied with the standard and judgment of the world around you. Be not contented with the performance of a mere round of outward duties, or a few kind and benefi- cent acts. We are to die altogether unto sin, and to live unto righteousness, with our whole heart and spirit. We are to make it our object, to have the whole body of sin within us subdued and mortified ; to delight ourselves in the law of God in the spirit of our minds, — and to perfect holiness in his fear. While the precepts of the law are our rule, — the life of Christ who hath fulfilled them is our example. We are to walk as he walked ; to purify ourselves as he was pure; to be as he was in the world. Nothing must satisfy our desires and determinations, short of absolute perfection of character; longing and labouring ever, to be holy as God is holy, and perfect as our Father in heaven is perfect. O, let us then be willing servants, and cheerful subjects of these divine precepts and this perfect government ! Consider the obedience which God requires of you perfect freedom, and run the way of his commandments with enlarged and thankful hearts. When this spirit is in the heart, there is liberty and comfort, and the commandments of God are not grievous. Let me beseech you then, to give yourselves up unreservedly unto God. While we profess the system of truth which has been here laid down, they who do not enter into, or adopt our views, will judge of them, and of us, by the manifest holiness of our own characters and lives. They must see in us, what the real tendency of the truth of Scripture is. The honour of God and of his LECT. IX.] THE CHRISTIANAS RULE OF LIFE. 157 Gospel depends much upon the character of pro- fessing Christians. And I desire that you who pro- fess yourselves to belong to Christ, may be wanting in nothing. Strive to walk worthy of your high vo- cation in every duty. By abounding in every virtue and every praise, make it evident, that you have no wish to sin because grace abounds, but are cheerfully and wholly under the law to Christ. In this way are we to put to silence the ignorance of foolish men, to prove ourselves indeed the disciples of Christ, and to be made effectual instruments of doing good to others. Let us press forward unceasingly to attain the measure of the stature of perfect men in Christ Jesus, and thus labour to honour him who has bought us for his glory, in our bodies and spirits which are his. ^^^ LECTURE X. THE WORTH OF MAN'S OBEDIENCE TO THE LAW. Blessed are they who do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city. — Revela- tions, XXII. 14. The salvation which the Gospel offers to man is entirely free. It is a fundamental principle in it, that it is not of works lest any man should boast. God hath saved us, not by works of righteousness which we have done, but according to his mercy. Yet the assurance is uttered with equal solemnity and precision, without holiness no man shall see the Lord. It becomes therefore a most important topic for us to consider, what is the worth of man's obe- dience? What effect has it upon his salv^ation? Under what aspect is this obedience required of him ? Salvation from sin, — offering everlasting life, and happiness in that life,— is the great promise of the Gospel, and the object to which the Gospel leads our desires and exertions. To attain this blessing, it urges us to forget the things which are behind ; to count all other things as loss ; to look not at the things which are seen, and are temporal. But while it offers this salvation freely through the grace of God, it opens but one path to its attainment, one highway, which is called the way of holiness. This is presented to us in our text. They who do the LECT. X.] WORTH OF MAN*S OBEDIENCE, ETC. 159 commandments of God have a right to the tree of life, and may enter in through the gates into the city. The everlasting portion of the people of God, which we are thus to seek, is presented to us here, as a dwelling in a city, offering the idea of security to the redeemed soul, — and as partaking of the tree of life, presenting the image of perfect satisfaction and enjoyment. They who are walking in the way which leads to this security and enjoyment, and are preparing on the earth, to become partakers of this inheritance of the saints in light, are those who are doing the commandments of God, to whom his holy law is a rule of life, and who are reuQwed in holiness according to its precepts, after the image and ex- ample of Christ. While this text sets before us, the two points, of the end of glory whicli is to be at- tained, and the way of holiness through which it is to be attained, — it presents as the general subject of this discourse, the icorth and influence of man^s personal obedience to the divine laio. I. The great end and result to which the Chris- tian's life on earth is to lead, is the everlasting secu- rity and happiness of heaven^ — an abode in tlie city of God, — and an eternal nourishment from the tree of life. 1. Tlie blessedness of the saints is a glorious and everlasting abode ; a dwelling place for the whole as- sembly and Church of the first born, whose names are written in heaven. The Lord Jesus calls it his " Father's house." One Apostle describes it as a " city which hath foundations," — " a continuing city," — " whose builder and maker is God ;" — " the Jeru- salem which is above ;" and another calls it, " the 160 WORTH OF MANS OBEDIENCE [leCT. X. new Jerusalem which descendeth from God out of heaven." The latter writer dwells at length on the circumstances and appearance of this heavenly city ; — he describes its walls and gates and inhabitants, in expressions which are adapted to fill the Chris- tian mind with the most elevated and glorious con- ceptions ; all combining the two themes of amazing splendour, and immaculate purity. The main idea suggested by this figurative description of the por- tion of the saints, is perfect and everlasting security. Within walls and bulwarks of salvation, the re- deemed soul is defended forever ; and by an entrance through the gates w4iich are opened to him, he re- ceives a just and regular admittance to this defence. He has now as the gift of grace, a kingdom which cannot be removed. He was once wandering abroad, as a guilty and condemned rebel. He fled from the avenger of blood, under a consciousness that he de- served to die. The violated law uttered forth its denunciations against him, and the offended justice of the Lawgiver demanded the punishment of his sin. The plain in which he was pursued, furnished him no shelter. His own strength supplied him no means of defence. Wearied, desponding and con- demned, he was ready to perish in his guilt, when the glad tidings of the Gospel directed him to a city of refuge, — and urged him to run thither and be safe. Through the door which was opened in the offered obedience and death of the Lord Jesus, whose invitations he accepted, and to whom he came for life, he sought and gained a blessed and eternal abode in this dwelling place of peace. Here there was no more condemnation for him ; but pardoned, justified, and at peace with God, he found hope as LECT.' X.] TO THE LAW. 161 an anchor to his soul, both sure and steadfast. The law condemned him, but the Gospel met its con- demnation, and opened to him a city of defence. But again, he was a pilgrim follower of Jesus, amidst the circumstances of earth, though a par- taker of the security of heaven. He was contend- ing with manifold difficulties and trials, encompassed with enemies, laden with sorrows, pressing forward often through deep waters ; but keeping his hope steadfast unto the end, and becoming purified by his trials, he has found at last an everlasting abode, in the city of his God, secured from every enemy, and delivered from all anguish forever. This is the se- curity in which his soul is now kept. He can go no more out. He abides in strength and peace forever. He has, under the vast and secure provisions of the Gospel, an unshaken defence ; and has entered into a dwelling place of everlasting righteousness and peace. 2. But his salvation is more than security, it is tJm enjoyment of everlasting bliss. It is, to have a right to, or power over the tree of life ; to partake of its fruits, and to be nourished by it forever. The tree of life, bearing twelve manner of fruits, and yielding her fruit every month, which was growing upon the bank of the river of the water of life, as seen in the vision of St. John, and which is espe- cially an emblem of the Saviour himself, must be received generally, as also the emblem of everlasting and abundant enjoyment. It exhibits the provisions with which the Lamb who dwells in the midst of the throne, feeds his saints forever. The salvation which they have received, is in this relation, ex- hibited as a power over the tree of life, a proper and 162 WORTH OF man's OBEDIENCE [lECT. X. certain title to everlasting joy. Such honour have all his saints. What a contrast is their condition, to that of a sinner under condemnation, with no prospect but death, with no source of comfort or peace in himself, and perishing in his want and wretchedness, without the power of self-restoration ! In their condition, under the vast provisions of grace which are offered in the Gospel, there is a supply for every want. They are at unity with God. Their fellowship is with the Father, through the Son, by the Spirit. They have peace passing un- derstanding. They have joy unspeakable and full of glory. They are crowned with life eternal, and can never perish. Are they amidst the vain and fading gratifications of the earth ? They are fed with God's hidden manna, the bread which cometh down from heaven. Are they beyond the reach of earth 7 They dwell under the same tree of life, and feed upon its fruit forever. All the power and love of God, are united and exerted, to increase and per- petuate their bliss. And in the presence of (i)d, they are possessors of joys, which it hath not en- tered into the heart of man to conceive. To this end and result of the Christian's course, in perfect and unutterable glory, the present text directs our notice. It pronounces the blessedness of those who have attained it ; and of those who are in the path which leads to it. This path, it declares to be the icay of holy obedience to the commandments of God. II. " Blessed are they who do his commandments, for they have a right to the tree of life, and may enter in through the gates, into the city." The commandments of God are especially the two chief LECT. X.] TO THE LAW. 163 precepts, of supreme love to God, and universal benevolence to men, which are declared to be the fundamental principles upon which the whole law is suspended, and an obedience to which, is the ful- filling of the law. By an obedience to these pre- cepts, man becomes prepared for the security and bliss of heaven, and evidences his right, to partake of the privileges which are there so freely and boun- tifully secured to him. To the unconverted man, the law is made, in its convincing and guiding power, a schoolmaster to lead him unto Christ, that he may be justified by faith. To the converted and renewed man, already justified and made secure through grace, the law in its governing power as his rule of life, is made the instrument of the Holy Spirit, to sanctify and renew him day by day, after a pattern of perfect holiness, and to render him meet to be- come a partaker of the inheritance of the saints in light. Perfect obedience to its commands in uni- versal holiness of character, founded upon a spirit of sincere and fervent love to God, is at once re- quired of him, and conferred upon him, under the Gospel. In this way, he aims to walk, in the love of God, and in the comfort of the Holy Ghost. Thus he proves his partnership with Christ, and the sufiiciency of the hope which sustains him in his service. The text makes a right to life eternal, to be in some sense dependent upon man's obedience of the divine commandments. And it authorizes and requires us to say, that they only who do the commandments of God, have a right to the promises which he has made. This constitutes the impor- tance and worth of man's own obedience to the law of God, under the dispensation of the Gospel. This 164 WORTH OF man's OBEDIENCE [lECT. X. is the point, we have now to consider. And it is a point of vast importance, a clear intelligence of which is indispensable. 1. The obedience to the divine commandments, to the law as a rule of life, which the Gospel re- quires of man, is a perfect obedience. It offers sal- vation and life eternal to man, in no other way than the way of perfect obedience to the commandments of God. It exhorts us to become perfect, and it de- sires to present us to God in Christ Jesus, perfect in holiness. If the Gospel requires perfect obedience of man, in order to his salvation, it may be asked, what advantage does it give over the law, which re- quired no more 7 To answer this, the distinction must be considered, between the ideas of perfection in these two dispensations, which is very manifest, and easily explained. The law demanded for man's justification, an obedience perfect in degree ; — not deficient in a sin- gle particular, — not defective in any point. This is the obedience which holy angels render to the com- mands of God. But the original corruption of fallen beings vitiated such an obedience, at the very outset. The attempt in man to work out such an obedience, would be like building an house upon the quicksand, into the fathomless depths of which, every stone would sink, as soon as it was laid. This rendered it impossible, that man should be justified by his own works under the law, — because though he should obey every commandment, — his obedience was still defective in every act. But this was the obedience which the Lord Jesus, the great surety for sinful men, rendered for them, by which he entirely fulfilled the demands of the law, and brought in a LECT. X.] TO THE LAW. 165 perfect righteousness for man's justification before God. Jesus has released us from the condemnation and bondage of the law, but he demands of us a perfect obedience under the Gospel also. I say, he demands it, — for being justified from the law by him, we are no longer under its dominion, but under grace, — " under the law to Christ," — or under Christ's law. The law has no demands upon us,— but he has. But the perfect obedience which he requires, is a perfection of motive and principle^ — and not a perfec- tion of degree. It is an unity of purpose, which has respect unto all the commandments, and aims to glorify Jesus in all, by full and uniform obedience, — though there is a necessary weakness and infirm- ity, marking the obedience of every command, — and making every act of obedience actually defective in its character before God. This perfection is a sin- cere and cordial devotion of the powers and affec- tions of the whole man, to an unceasing obedience of every commandment of God, who hath redeemed him from bondage, that he should be holy and with- out blame before him in love. The obedience which is thus offered and accepted under the Gros- pel, is perfect, — it is like a vase of porcelain which is whole, without a crack, and therefore is called a perfect vase, though 'small in size, and inconsider- able in value and workmanship. While the obe- dience which is required in the law, is like a vessel in itself of the highest possible worth, and therefore perfect, because no power could improve its beauty, or enhance its value. Legal perfection is thus a per- fection of degree. It cannot be increased, because it is already a perfect conformity to every precept, 166 WORTH OF man's OBEDIENCE [leCT. X. — and there is no deficiency. Evangelical perfection, is a perfection of particulars, a wholeness and unity of motive and system, in which, like the body of an infant child, there is every member and part, though all are diminutive and weak. It regards all pre- cepts ; it allows a transgression of none ; but in its obedience, it is growing more excellent and strong from day to day. Such an obedience to divine commandments the Gospel requires of every believer ; having regard to every precept, and aiming and striving constantly for supreme perfection of degree in each. It is an obedience which does not willingly omit a single command, — or pass over a single duty. It is gov- erned by the single purpose of obeying and honour- ing one Master, and from love to him following every commandment with an enlarged heart. This is a perfect, whole, unbroken obedience, though weak and imperfect in the degree to which it is car- ried on the earth. It is the work of God's perfect Spirit, writing a perfect law upon the heart of a fallible and imperfect being, — and forming him un- der this renewing influence, after the image of God in holiness of character and spirit. It constitutes that holiness of Christian character, without which no man shall see the Lord. This is the way, to which our text directs, — as the one, through which we are to attain a power over the tree of life, — and a right to enter through the gates into the city. Who- soever climbs up any other way, and attempts to separate the conformity of the soul to Christ, from the fellowship of the soul with Christ, — the reward of glory, from the walk in holiness through grace, — the same is a thief and a robber. LECT. X.] TO THE LAW. 167 2. But a consideration of the worth of man's obedience to the divine commandments, requires us to understand the character under ichich this obedience is demanded^ — and the effect ichich it is to poduce upon our eternal condition. 1. It is not the meritorious cause of our salvation^ — or the thing for which God saves us, in any de- gree. We are saved by grace, and not of ourselves. No obedience could have the effect of meriting life, but that spotless obedience which the law requires. The only merit which has deserved and claimed salvation for us, or can do it, is that obedience of the Lord Jesus which has actually fulfilled the law, — and which is off*ered to us, as a free gift of the grace of God, when we are perisliing under the con- demnation of sin, and because we are thus perish- ing. All that God respects in us, in the bestowal of this salvation, is our need and misery. When we were without strength, Christ died for the un- godly. This obedience unto death obtained for us a right to the tree of life, and of entrance into the city of God. By this, Jesus has become the author of eternal salvation to all who obey him. Our own obedience to the commands of God our Saviour, is not therefore the consideration, for which God be- stows upon us eternal life, or gives us a right to the security and enjoyment of his people. 2. But though not the meritorious cause of our salvation, it is the indispensable antecedent and pep- arationfor its completion in eternal glory. And it is thus required of us. This renewal of our nature in the character of heaven, and the likeness of God, — is the method of our preparation for the enjoyment of the presence of God in heaven, — just as an ade- 168 WORTH OF man's OBEDIENCE [lECT. X. quate education in the business of this world, is the method of preparation, and the indispensable ante- cedent, for an engagement in the actual duties of this business, when called to their performance. The business of heaven is unqualified and everlast- ing submission to the will of God. For this, the increasing holiness of the Christian on the earth educates and prepares him more and more. They who have lived and who die unto the Lord, rest in the hour of their death, from their earthly labours ; but their works follow them, not only as the evi- dence of their character, but as the commencement of that life of perfect obedience to God, and of cor- dial delight in his presence and government, in which they are to be occupied forever. Jesus is the way that leadeth unto life, — and the holiness of his servants is their walking in this way of divine provision. There is no other method in which we may be prepared for glory. He who would delight himself in the eternal contemplation of the majesty and glory of God, must not become habituated here to love darkness rather than light, or to indulge in works that are evil. Our doing the commandments of God, is a travelling onward to his rest ; a walk- ing in the way of life. And the worth and influ- ence of this obedience, is displayed in the fact, that it is of necessity, in the nature of the case, the in- dispensable preparative and antecedent, to the glory which this rest proposes. 3. Obedience to the commandments of God is required of us under the Gospel, as a debt of grat- itude to Christ J and an evidence of our love for him. This is the motive to Christian obedience which Jesus offers us, when he says, " If ye love me, keep LECT. X.] TO THE LAW. 169 my commandments." True love to Christ will con- strain us to live, not unto ourselves, but for him who died for us and rose again, that he might bring us unto God. We have been bought by him with a price, that we may glorify him in our bodies and our spirits, which are his. He enjoins it upon us, as the argument and evidence of friendship to him, that we follow him in a life of holiness, — and endeavour to walk in his steps. He would bind us here, by those cords of love which shall hold us throughout eternity. He would deal with us, not as vassals and servants whom he can govern as he pleases, and order according to his will, — but as the chosen companions and friends, in whom he will delight for- ever, and whose hearts he would now attach to that holiness and purity, in which he desires them eter- nally to shine to his honour. Our conformity to him, and imitation of his life, is the evidence which he asks of our gratitude for his mercy, and our love for his character. If we have been made partakers of his redemption, and are one with him in the bonds of an everlasting covenant, thus, the necessary and constant gratitude of our hearts will display itself It will be the purpose of our grateful minds, to walk in ways of holiness before him. And the impor- tance of this gratitude for God's unspeakable gift, indicates the worth and influence of the obedience to the divine commandments, w^hich is required of us under the Gospel. 4. Our obedience to the divine commandments is required as the evidence of our Christian character — and of our title to the inheritance of the people of God. Multitudes may say, " Lord, Lord, open to us, we have prophesied in thy name, and eaten and drank 8 170 WORTH OF man's OBEDIENCE [lECT. X. in thy presence, and thou hast taught in our streets/' — to whom the reply must be, " Not ev6ry one that saith unto me, Lord, Lord, shall enter into the king- dom of heaven, — but he that doeth the will of my Father who is in heaven." The title to reward, — to life eternal, — is the perfect obedience of the Lord Jesus. " He that hath the Son, hath life." But the evidence that this title has been conferred upon us, — and that this perfect obedience is made ours through grace, — is in the renewing power of the Holy Spirit, by which we are sealed unto the day of redemption. By no other testimony can our title be established. Vain is any assertion of our right to the tree of life, or claim of an entrance into the City of God, while there is an absence of this one evidence by which the people of God are known. " He that saith he abideth in him, ought himself also so to walk, even as he walked." " In this the children of God are manifested, and the children of the devil ; whosoever doeth not righteousness, is not of God, neither he that loveth not his brother." By faith which accepts and rests upon Jesus as our righteousness and redemption, we are justified, and made the heirs of glory. But no man can give an evidence of the possession of the faith which justi- fies, — in whom there is not an obedience in holiness, a working by love, and a victory over the world. An unholy follower of Jesus is a manifest contra- diction. As animallife cannot be indicated, but by the active functions of such a life, — no more can the new, spiritual life of a Christian be indicated, but by the fulfilment of the powers and tendencies of such a life, — in the way of holy obedience to God. And the worth of this evidence of our interest and LECT. X.] TO THE LAW. 171 union with Christ, indicates the worth of our obe- dience to the divine commandments. 5. Our obedience to the divine law, is necessary, to bring assurance of salvation to our own hearts. There is no possible method by which a man in- dulging in voluntary sin, can be justly assured of tlie safety of his own soul. To suppose it possible, — is to suppose his obtaining assurance of that which has no existence. There is no peace to the wicked, saith the Lord. Though man's obedience is not the foundation of his hope, — yet his hope is co-ordi- nate with his obedience. And there can be no hope for a disobedient man. If you can suppose a child of God, to turn aside from following after holiness, — to enter, in a voluntary choice, upon the path of disobedience, we must affirm that man to be upon the broad road which leadeth to destruction. All his righteousness shall not be mentioned in the day of his transgression ; — for his iniquity that he hath committed, he shall die. And unless he be con- verted from his sin, and renewed unto holiness, in the w hole character of his soul, he shall be lost for- ever. For such a man, to retain a fancied security, is to be given over to believe a lie. The work of the Spirit upon the heart, is the evidence of man's interest in the promises of the Saviour, — and of ne- cessity, the measure of his ow^n assurance of hope. The worth of his obedience, which the Spirit thus produces in him, — is measured therefore by the worth of the assurance of hope, of which it is the evidence and proof '' Hereby know we that he abideth in us, by the Spirit which he hath given to us." 6. Our obedience to the divine commandments is 172 WORTH OF man's OBEDIENCE [lECT. X. necessary, because this is the absolute command of Grod. " This is the will of God, even your sanctifi- cation." He has absolutely connected man's obedi- ence with man's security ; and they cannot be put asunder. He requires us to glorify him, in the good works, which he hath before ordained that we should walk in them. All that he has desired or revealed, enjoined upon others, or done himself, — is that he might make rebellious and unholy beings, once more perfect in holiness after his own image. For this his love has laboured. For this his grace has been exerted and displayed. For this his power has been manifested. To this end, the command which can- not be turned aside is directed, — that they which believe be careful to maintain good works. In ad- dition therefore to all the influence, which the re- newed obedience of man might have in itself, upon his hopes and prospects, — there is this appointment of divine authority. The way of holiness is made by the will of God, the way to glory. And the worth and influence of man's obedience under the Gospel, is displayed in the fact, that this is the offer- ing which God requires, and which alone he will accept from man. We have in these points, the effect of man's obe- dience to God upon his eternal condition, clearly set before us. The text declares that they who do his commandments have a right to the tree of life, and to an entrance through the gates into the city. And they are blessed and happy because they are in the possession of this right. It is not that their right is founded upon this obedience. But this obedience is the evidence of their character, the mark of their condition, the proof that they have received such LECT. X.] TO THE LAW. 173 privileges, as the unspeakable gift of God ! Were they destitute of this obedience, they could give no evidence of their partnership vrith Christ, in the privileges of his kingdom. And its worth is mani- fested in the fact, that it is indispensable for the se- curity of their souls, — and to their possession of life eternal. III. Here then we see who are the real candi- dates for the glory and bliss of the kingdom of God. They are those who are growing in spiritual holi- ness, who are maturing in deep and humble piety, and acquiring daily, more of the blessed and lovely spirit of the Redeemer of men. They have been delivered from the condemnation of the law, and from the punishment due to sin ; but the law as their rule of life has been written upon their hearts ; and in conformity to it, they are bringing forth the fruits of the Spirit, and have crucified the flesh, with its unholy affections and lusts. Our confidence in hope, and our peace in believing, will always rise or fall with the actual conformity of our character to the will of Christ, and our watchfulness and de- votion to the attainment of this conformity to Christ. We are to grow in grace, if we would abound in consolation and hope. To be with Christ, and to awake up after his likeness, we must here acquire an entire self-renunciation, and a simple union of ourselves with him. While we thus press forward in the path of obedience, though our infirmities and imperfections are many, — yet being of one mind, and desiring only to become like him whom w^e love and follow, we are preparing to enter through the gate into the city. The Saviour will pass by our in- firmities, and heal our backslidings, — will look to 174 WORTH OF man's OBEDIENCE [LECT. X. the motive and purpose by which we have been guided, and not to the imperfections which have marked the accomplishment of them. He will ac- cept us according to that which we have, while all that we had, has been cheerfully given up for him, and will bid us to come as the blessed of his Father, to receive the kingdom prepared for us from the foundation of the world. But sad is the condition of those who cherish a spirit of rebellion and disobedience against God. While the renewed and humble Christian enters through the gates into the city, the door is shut against them. Cast out from the protection gftid comfort which that city gives, — their lot is with odious and abominable beings, and whatsoever loveth, or maketh a lie. God will look upon them then, with no compassionate tenderness. Like rep- robate silver rejected from the refiner's vessel, — like tares bound in bundles for the fire, — they are finally cast away, with no eye to pity them, and with no arm to save. The wages of sin is death, — and they who have sold themselves to be the servants of sin on earth, must receive their hire, though they groan under it, throughout eternity. They have passed their earthly life in enmity to God. They have provoked against themselves, the vengeance of the Most High. They have rejected the holy precepts of the law as their rule of life ; they have refused the freedom from the law which the Saviour of- fered ; and they remain under the fiery condemna- tion of the law, unpardoned and in everlasting de- spair. O, what can there be in the temporary pleasures of transgression, to compensate the sinner for such LECT. X.] TO THE LAW. 175 a result of his guilty and wasted life ? How strange is it, that he should be deluded with the hope of se- curity in sin, when God hath declared, that iniquity has no lurking place in which it can be hidden, — that though he could dig into hell, — or climb up into heaven, — he should not escape ; — and neither the top of Carmel, nor the bottom of the sea, shall afford a shelter for his soul. The only path to safety, is in the return of your hearts to God, in a new and holy life in obedience to his will and in conformity to his law ; and you are blessed and happy, when God has convinced you of your sin, and brought you back, in the desire, and determination to serve him in newness of life. To this, are we to urge you, in all the invitations and admonitions of the Gospel ; beseeching you to be reconciled to God, and through his blessed Spirit, to walk before him in newness of life, according to his will. LECTURE XL THE SALVATION OF THE GOSPEL CONFIRMING MAN'S OBEDIENCE TO THE LAW. Do we then make void the law through faith 1 God forbid I yea we estab- lish the law. — Romans, hi. 31. Great boldness of expression, and remarkable unity of purpose, characterize the writings of St. Paul. With great boldness, he proclaims always, the doctrine of an entirely free redemption for man, in the obedience and death of the Son of God. He consults with no narrow opposing prejudice. He overturns all the plans of man's native pride and self-righteousness. He exhibits the invitations and promises of the Gospel, as all freely offered, to all the children of wrath, by the same Lord over all, who is rich in mercy unto all who call upon him. He allows nothing to the power or works of un- converted man. He denies all worth in man's at- tempted obedience to the law of God. He affirms these principles of truth with remarkable unity of purpose, everywhere teaching the very same doc- trine, as God's plan of mercy and salvation, both for the Jews and for the Gentiles. But such preach- ing as this, finds arrayed against itself, the strongest prejudices and objections of the human heart. To be justified freely through grace, by a mere confi- dence in the merit of Christ, without any depen- LECT. XI.] SALVATION OP THE GOSPEL, ETC. 177 dence upon the works of personal obedience, or any regard to the excellencies of man in duty, — involves an elevation of plan, which the blinded mind of apostate man can never comprehend. It was main- tained against St. Paul, as it has been ten thousand times since, that such a system destroyed all the obligations to human obedience. If man's personal conduct and good behaviour had no influence upon his acceptance with God, all motives to obedience to the divine commands would be taken away from him, and the doctrine of salvation by faith would en- tirely destroy the law. This was the objection to the Apostle's preaching, which was thought to have force in Rome. But it was in no degree peculiar to Rome, or to Jewish prejudice, or to Gentile pride. It is the language and the honest conception of blinded human nature, Man's slavish spirit, while he is under the bondage of guilt, can conceive of no motive to duty but recompense ; nor imagine how one who is not lashed by the restraint of fear, can be expected to avoid the enticements and pleasures of sin. The Apostle proclaims that God has pro- vided a righteousness wholly distinct and separate from man's obedience, in which man is justified by simple faith in the testimony of God that offers it. The pride of man rejects this offer ; and covers up his rejection, with the plea which is urged in the text before us. He fancies the existence of an ex- cellence in his own character, which the Gospel re- fuses to acknowledge or honour. He will not yield this imaginary ground, to find justification, through mere mercy to unrighteousness and misery, — a plan which offers the same benefit to the vilest of men, as to the most exemplary and pure. He asserts 8* 178 SALVATION OF THE GOSPEL _LECT. XL therefore that the system which proposes and re- quires this, has a demoralizing tendency, offers a pre- mium to human transgression, and thus makes void the law of God. The Apostle meets this objection in our text, by affirming precisely its opposite, — that by faith, — by preaching faith, — and requiring faith, — and offering to faith, — and exercising faith, — we are so far from making void the law, that we thus confirm and establish it. The term laio in this place, means the unalterable law of moral rectitude, — the rule of perfect conformity to the pure and spotless image of God. The law of transitory ceremonies, and local and national restraints, the Gospel annuls and was intended to annul. But the law of perfect moral obedience, which self-righteous man affirms that it destroys, it confirms and establishes with new- strength. The iexm faith has reference to that gra- cious system of redemption which is provided in the Gospel, the distinguishing characteristic of which is, that all its blessings are freely offered to the soul that believes in Christ Jesus, — and are fully be- stowed upon this faith, and made secure to it. It is the great and distinguishing doctrine of the Gos- pel, that guilty man is saved and accepted with God, solely for the obedience of an infinite Saviour in his behalf, and without any regard to his own want of merit in the sight of God. The cordial ac- ceptance of this doctrine has the uniform effect in the heart of the individual who receives it, and in the community of Christians who retain it, of estab- lishing the authority of the law as a rule of life over the souls of men ; and of building up men in that spiritual holiness, without which no man shall see the Lord. The Gospel annuls the law as a cove- LECT. XI.] CONFIRMING THE LAW. 179 nant, by proclaiming that entire fulfilnrient of its de- mands, which is found in the righteousness of Christ as a substitute for man. It establishes the law as a rule of life, and confirms and enforces its obedience in the Christian's experience and character. This is the important truth we have now to consider. They who have renounced all hope of salvation in their own obediencej and have accepted a free and gracious salvation as offered in the Gospel, have re- ceived as a divine gift new principles and motives, which while they subvert no principle of holiness, confirm and perpetuate all the commandments of God. The Gospel produces this effect, I. By furnishing to those who embrace it, and are partakers of its hopes, — neio views of truth in regard to the revelations of God. " The natural man re- ceiveth not the things of the Spirit of God, neither can he know them, because they are spiritually dis- cerned." All man's real knowledge of divine things is from the gift of the Holy Spirit. When by the power of this Spirit, he is convinced of his guilt un- der the law, — and guided to Christ as its fulfilment, — and persuaded and enabled to embrace his prom- ises as made in the Gospel, — his eyes are enlight- ened to discern the things which God reveals. 1. He receives an entirely new view of the excel- lence and peifection of the law in itself His natural heart rebelled against the divine commandments, and longed for some standard of obedience which should grant indulgence to his sinful infirmities, and then attribute to his imperfect and partial obedience, the credit of submission to the whole will of God. Even the letter of the divine law was far too strict 180 SALVATION OF THE GOSPEL [lECT. XI. for him. From the exceeding breadth and applica- tion of its spirit, he recoiled with all the shuddering of conscious guilt. It seemed to breathe out against him nothing but threatenings and condemnation. He hated the commandments of God for the very purity of their character. In a converted and re- newed heart, this spirit of rebellion is entirely sub- dued. The spiritual mind has no disposition to mit- igate the strictness of the divine precepts. Although such a man sees himself to be condemned by every word that has proceeded out of the mouth of God, shut up under sin, and counted guilty before God, he still acknowledges with thankfulness and reve- rence, that the law is holy, just and good. Though he hopes for nothing from his own obedience to this law, he adores its perfect and heart-searching holi- ness. He imagines no relaxation in its demands as desirable. He does not wish to come short of its holy requisitions. He loves the very purity which shines so clearly in it, in the condemnation of him- self He sees how perfect, abiding, and eternal, is the righteousness which it demands, and which it has received for him. There is everything attrac- tive now, nothing repelling, in his views of the di- vine law ; and there are therefore new and strong inducements to excite and persuade him to follow after the holiness which it exhibits, and to become obedient in everything to the commands which re- quire it. In this new perception of the excellence of the law, which he has received, the Gospel has not destroyed the law for him, but confirmed it. 2. He has an entirely new view of his own char- acter and life. By the enlightening of the Holy Spirit, he discerns the real state of his own heart, LECT. XI.] CONFIRMING THE LAW. 181 and the aspect which his life presents in the sight of God. He sees himself to be carnal, sold under sin. The proud and self-confident spirit which used to say, " I am rich, and increased in goods, and have need of nothing," is broken down under the con- sciousness of deeply inherent guilt, and just and merited condemnation. He sees that he is vile, and has just reason to abhor himself, and to repent in dust and ashes. Every recollection of his life fills him with shame and confusion of face. He beholds himself, and acknowledges himself to be, wholly lost in the condition of his own soul. But this pain- ful view of his own character quickens and excites all his desires for holiness, and increases his abhor- rence of transgression. Sin, which seems to him to be everywhere an evil and a bitter thing, appears far more so, when thus beheld in connection with himself With this deep feeling within him, it would be no gratification to him, to lower the stand- ard of obedience. He longs to do the whole perfect will of God. He puts off the old man corrupted with deceitful lusts, in absolute disgust with its pol- luted character ; he is contented and happy, only as he can put on the new man renewed in holiness, after the image of him that created him. There is nothing in transgression which can attract him ; every aspect of it is hateful, and the more so, from his acknowledged personal interest in it. The whole effect therefore, of this new view of himself, is to establish within his heart, the authority of di- vine commandments, to confirm upon his mind the constraint of the law as a rule of life, and to increase his desire for a personal conformity to the image of God. 182 SALVATION OF THE GOSPEL [lECT. XL 3. He has received a new and affecting view of God manifest in the fleshy reconciling the world unto himself y not imputing their trespasses unto them. In this, there is no countenance given to sin. The most solemn manifestation which could be given, of God's inflexible justice in dealing with the sins of his creatures, is beheld in this mission and sacrifice of the only begotten Son for them. Surely, a world in flames, would not so fearfully exhibit the guilt and the certain punishment of transgression, as did the sufferings and death of the Lord Jesus as a substi- tute and ransom for the ungodly. Beholding the justice and severity of God displayed in this scheme of redemption for fallen man, the justified sinner feels his abhorrence of sin the more deeply im- pressed, and his fear of the consequences of guilt, the more strongly excited. Though he may have before contemplated the mysterious grandeur of the Saviour's dying hours, — never until he was taught to feel, that this Saviour was enduring the burden and penalty of his sins upon the cross, did he gain the view of the justice and holiness of God, which is there displayed. Now he has a knowledge of the power of God's wrath, which is nowhere else to be obtained. Every sin seems to him, a nail which pierced the flesh of an incarnate God. Every suc- cessive consideration of the death of Jesus under this aspect, deepens his abhorrence of transgression. And as he looks upon his crucified Lord put to death, by sin, and for sin, — the law as his rule of life, gains new power over him, to restrain him, and make him holy. But he does not look upon the of- fering of Jesus merely as a spectacle of awakened justice in the punishment of sin. He contemplates LECT. XI.] CONFIRMING THE LAW. 183 it as the most amazing manifestation of the love of God for guilty man. Under this view, he loves to look upon " God's unspeakable gift." He beholds Jesus clothed with a vesture dipped in blood, tread- ing the wine-press of the fierceness and wrath of Almighty God, as an assurance that God so loved him as to make this offering in his behalf He re- joices in the confidence that this blood was shed for him, that he might not come into condemnation, but have everlasting life. His view of this love of God to sinners, renders still more deep, his abhorrence of transgression which has made the sacrifice, which such love hath offered, necessary. In the same pro- portion in which the love of Christ appears to him exalted and disinterested, will the exceeding sinful- ness of sin become the more apparent. How^ then shall he continue in sin, because grace abounds 7 How shall he crucify the Son of God afresh, and put him to an open shame ? He has already sinned far too much, and he has no desire to repeat the of- fences against God, which have laid all this suffer- ing upon his Saviour, and for which the time past of his life has been sufficient. This view which he has received of the love of God in Christ Jesus, con- firms the authority of the holy law upon his heart, as his rule of life, and makes him desire with in- creasing earnestness, thoroughly to obey its com- mandments. These are some of the views of truth which are given to the justified man, when he is delivered from the dominion and bondage of the law, and freely ac- cepted and saved by grace. Though he is no longer under the law, the enlightening and sanctifying of his mind which has been bestowed upon him, tends 184 SALVATION OP THE GOSPEL [lECT. XI. to confirm and establish the law, in its constraint upon him as a rule of life, in every commandment. What the law could not do for itself in this respect, God in sending his own Son, has fully accomplished. II. The acceptance of the free salvation which is offered in the Gospel, confirms and establishes the authority of the law as a rule of life, and produces personal holiness in man in obedience to it, by tlm new motives of conduct ichich it impresses upon him. These motives are the gifts of God, and first operate upon his mind, when from a child of wrath, he be- comes in the conversion of his soul by the Spirit of Grod, a child of grace. A new tendency is then given to his affections and his mind, and under its influence, he walks in newness of life, transformed in the renewing of his mind by the Holy Spirit, to exhibit the good, acceptable and perfect will of God. 1. He is conscious now of a sincere gratitude and love towards the Lord Jesus Christy who has re- deemed him from the bondage of the law, and set him free from its condemnation forever. In him, he finds his righteousness and salvation perfectly and everlastingly secured. He looks upon himself, as a captive bought with a price, an inestimable price ; and the love of Christ, of which he has been made the object, so free and so undeserved, constrains him to yield himself as a living sacrifice, to the Lord who owns him and keeps him in being for his own ser- vice and glory. If there were no written law, whose precepts could be obligatory upon him, this love of Christ to him, operating unceasingly to pro- duce love for Christ in return, would lead him to walk in his steps, to imitate his example, and to adorn his holy doctrine by a holy character in all LECT. XI.] CONFIRMING THE LAW. 185 things. This principle of constraint, leading to a voluntary, cheerful dedication to the Lord, is insep- arable from a renewed mind. Under all circum- stances of life, the heart which loves Jesus recurs to this holy, harmless, and undefiled example, for its guidance and encouragement. Though no eye should see him, and no law should constrain him, love for such a Lord would not allow^ the true Christian to transgress. He has been made the object of un- speakable mercy ; — he has been renewed in a love of holiness, — and he longs for a perfect likeness to Jesus, — and rejoices in the hope, that when he shall see him as he is, he shall be like unto him forever. For him, " the grand morality, is love for Christ." By the power of this love the Gospel leads him on to " perfect holiness in the fear of God." The au- thority of the law, is thus enforced upon his mind with new constraint,— and though delivered from subjection to its bondage, he loves the purity of its precepts, and longs for perfect obedience to them. 2. This consciousness of the exalted privileges of ichich he has been made the possessor, forms another and most important motive, to constrain him to obe- dience. In the amazing gifts which a free salvation brings to man, are included many particulars of in- estimable worth. These are privileges which have all been freely bestowed upon him by the grace of God. And though they are all, particulars included in the one great gift of a Saviour, so that he who hath the Son, hath them all, — they are notwith- standing, separate privileges, and operate severally to produce for him the joy and comfort which belong to his condition. He is a pardoned man, — and all his fear of the consequences of his past guilt, are 186 SALVATION OF THE GOSPEL [lECT. XL thus removed, through the grace of divine forgive- ness. He is a justified man, — and he has a clear and reasonable hope of abiding with God, in the in- heritance and kingdom which he hath provided for his people. He is adopted into the family of Gbd, and has a filial and free spirit in approaching the throne of his Father in heaven. He is sheltered in the secret place of the Most High, and he abides under the shadow of the Almighty. His heart is sprinkled from an evil conscience, and he has peace with God through Jesus Christ. He has been be- gotten again, through the power of the Holy Ghost, and his affections are set on things which are above, where Jesus sitteth on the right hand of God. He has the ministration and witness of the Holy Spirit, leading his heart to Christ, and assuring him that he is in Christ, and his soul pants for the purity of the Saviour to whom he is brought. These privi- leges are all powerful motives to obedience to God who hath conferred them all. Dr. Payson sums them up with singular eloquence, in a soliloquy of his dying hours. '' What an assemblage of motives" said he, " to holiness, does the Gospel present ! I am a Christian. What then ? Why, I am a re- deemed sinner, a pardoned rebel, all through grace, — and by the most wonderful means, which infinite wisdom could devise. I am a Christian. What then ? Why, I am a temple of God ; and surely I ought to be pure and holy. I am a Christian. What then ? I am a child of God, and ought to be filled with filial love, reverence, joy, and gratitude. I am a Christian. What then 1 Why I am a dis- ciple of Christ, and must imitate him who was meek and lowly in heart, and pleased not himself. I am • LECT. XI.] CONFIRMING THE LAW. 187 a Christian. What then 7 Why, I am an heir of heaven, and hastening on to the abodes of the blessed, to join the full choir of the glorified ones in singing the song of Moses and of the Lamb, and surely I ought to learn that song on earth." How can man make void the law by his love for sin, who is in possession of such privileges as these ? The in- consistency is manifest and entire. There can be no higher influence exercised upon the heart, than that which comes from the consciousness of these bless- ings, leading man to love the Being who hath so loved him, and to follow after holiness, without which no man shall see the Lord. 3. The perfect purity of his heavenly home^ the everlasting inheritance of his soul, presents another, and most efficient motive, to lead him to perfect holiness in the fear of God. The very glory of the heaven which he seeks, is the perfection of its holi- ness. The high and lofty One who inhabiteth this eternity, is named holy. The innumerable beings who dwell around him, are all holy as he is holy. There, nothing shall enter that in any wise defileth. The man who has been fully justified in the free salvation of the Gospel, looks forward to this con- dition, as the perfection of his character. He is to be completely sanctified, and conformed entirely to the image of God, that he may be an adequate and appropriate partaker of this inheritance of the saints in light. He is made to long for purity of personal character, as he longs for a heavenly habitation. Though for his whole title to this habitation, he looks to Jesus as his righteousness, yet in his ability to enjoy its blessings and glories, and to be at home in his purchased inheritance, his own purity of heart 188 SALVATION OF THE GOSPEL [lECT. XI is indispensable. Thus only can he see God. How then can faith make void the law, when man's obe- dience to the law, is the only preparation for the in- heritance which faith receives and expects 1 The grace which has delivered him from the bondage and punishment of his past violations of the law, has set him at liberty, only that he may be enabled and induced to obey its precepts more perfectly in time to come. Looking for the blessed hope, and the glorious appearing of his God and Saviour Jesus Christ, he lays aside every weight, and the sin which doth so easily beset him, that he may run with patience, to gain the joy which is before him. These are motives to action which the Gospel im- parts to the Christian, and the constraint of which it imposes upon his heart. Their operation is en- tirely new, and peculiar to the influence of the Gos- pel. By them, it excites him to obedience, and con- firms and establishes the authority of the law upon him. He is thus urged to give all diligence, in run- ning the path of the divine commandments, and to grow in grace, in conformity to the will of God. His bonds are loosed, that he may offer a free and acceptable service. His heart is enlarged, that he may walk in newness of life with the Lord his God. He loves holiness, because he loves God who is in- finitely holy. And the free salvation which he has received by faith, confirms and establishes the au- thority of the law, as the rule of holiness, and the rule of life for him. HI. The free salvation of the Gospel establishes man's obedience to the law, by the 7ieio means of at- taining this obedience ichich it provi(j£s fo?- man. In exhibiting these means of holiness, I need not dwell LECT. XI.] CONFIRMING THE LAW. 189 upon mere instruments, because in themselves they are nothing. There is one great agent, a living and life-giving agent, vv^hose office it is to create man anew in holiness, and by w^hom alone, any instru- ments are made availing and useful. The gift of the Holy Spirit, and the work of the Holy Spirit upon man, are peculiar to the Gospel. It is called " the law of the Spirit of life in Christ Jesus," — and " the ministration of the Spirit," — because it is the system of grace and truth, which confers this Spirit, and is made effective by his power. This divine Spirit, the Gospel confers on all who receive it ; and whatever measure of personal holiness any man obtains, is from the gift of this Spirit, who di- videth to every man severally as he will. From him, all man's obedience to the law is derived. In his own nature, man has no strength to obey divine commandments. His sufficiency for this end, is from immediate divine communication. When he is first converted from the power of Satan unto God, this gracious comforter begins his abode within him, and inhabits him, as a temple of the Living God. From that hour he operates with increasing success, in bringing down every high thought, and every imag- ination which exalteth itself against the will of God, until the whole soul and spirit are brought into cap- tivity to the obedience of Christ. The whole influ- ence of this heavenly agent, is directed to the ulti- mate point of man's entire obedience to God. To attain this, he maintains an unceasing warfare within the renewed soul, contending with every lust, and overcoming the influence of every temptation. He inspires a love for the holy character which the law describes, and a desire to attain it. He leads 190 SALVATION OP THE GOSPEL [lECT. XI. the servant of God to choose his testimonies as his heritage forever, and to make them the very joy of his heart. Having brought him to the glorious priv- ilege of being a child of God, this Blessed Spirit enables him to walk worthy of his high vocation, and as becomes the children of the light ; pressing him forward to the constant improvement of his character, and to the attainment of the prize of his high calling of God in Christ Jesus. To do all this is the covenant work of the Holy Spirit in the re- deemed soul, writing upon it the divine law, — and cleansing it from all its corruptions and all its de- filements. For this, he dwells abidingly in every one, who has been justified by grace, and made a partaker of the free salvation which is in Christ Jesus the Lord. He becomes the fountain and source of holiness to man, — putting life into every instrument, and giving energy and power, to the or- dinances which God has appointed under the Gos- pel. By furnishing such an agent of holiness, the Gospel surely promotes the holiness of those w^ho receive it ; and in his operation confirms and estab- lishes man's new obedience to the divine law. In these three aspects of the influence upon man, which the free salvation of the Gospel exerts, we see the tendency which it has to confirm the law. It gives to man new views of truth. It impresses upon him new motives to obedience. It places within him new means of purity. And it thus brings into operation upon him, every possible inducement, to give obedience to the divine law, and to walk with God, in a consistent and uniform life of holiness. This is the operation of the free justification from the law, which is here provided. And while the LECT. XI.] CONFIRMING THE LAW. 191 deluded and laborious self-justifier attempts to work out a righteousness for himself, and to creep up the rugged path of compulsory obedience to God, the believer in the Gospel, saved by grace, justified freely in the righteousness of Christ, " mounts up with wings as eagles, — runs and is not weary, walks and is not faint," — and gives to the law, the very obedience, through the provisions of the Gospel, which the other has vainly attempted to render without them. IV. The practical influence of this subject, is very manifest and important. It adapts itself to those who have been already justified freely by the grace of God in Christ Jesus our Lord, and have found for their enjoyment, peace in him. Brethren, I beseech you, by the arguments which it urges, that ye receive not the grace of God in vain. You are a spectacle to angels and to men ; — surrounded by a great cloud of witnesses, who must look to your habitual conduct, as the commen- tary upon your doctrine, and the evidence of the ac- tual influence of the holy principles which you pro- fess. You are indeed, not under the law, but under grace. But suffer no temptation on this account, to lead you to neglect a watchful and persevering obe- dience of divine commands. You have already gathered fruits sufficiently bitter, from the things whereof ye are now ashamed. O suffer not the end of these things to be death, by a continuance in the indulgence of them still. '' As he which hath called you is holy, so be ye holy in all manner of conver- sation." The character and influence of the Gk)spel is made always dependent upon the character of those who profess it. Make this then an ever-pres- 192 SALVATION OF THE GOSPEL [lECT. XI. ent consideration. Have it as the object of your de- sire and effort, so to walk in the example of Jesus, as to shew forth his praise in the midst of a crooked and perverse generation, among whom ye shine as lights in the world. With no boasting spirit seek- ing glory for yourselves, but with an humble deter- mination to honour the Saviour's name and truth, be growing in humility, meekness, and separation from the world ; steadfast, immovable, ever abound- ing in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. The more you dwell in love for Christ, a love that will lead to a keeping of his commandments, will you increase in a happy preparation for his presence and glory forever. He hath granted you every privilege to enable you, and every motive to urge you, to such a walk with him, as shall adorn the doctrine which you have received. He hath set before you the ground to be possessed, and the duty to be finished, and looks to you, to occupy and improve, until he come. Upon the influence which you exercise, there is much resting in the efficiency of the Gospel among men. Let a sense of your responsibility control you at all times, — and lead you to live as in his sight, who shall judge the quick and the dead at his appearing, and bring every secret thought into judgment, whether it be good, or whether it be evil. O, that you may be blameless and harmless as the children of God, shining as lights in the world in which you dwell. But there are those perhaps before me, who are far from this justified and accepted state. To them the grace of God has been long offered in vain. Its fruitless operation upon them, may have given oc- LECT. XI.] CONFIRMING THE LAW. 193 casion to many objections against its proclamation to mankind. They have caused the way of truth to be evil spoken of. This is a result for w^hich God is not responsible, nor the word of his truth to blame. Let them look to this. These solemn revelations are not at all the less the word of God, because they are made a savour of death unto death in those who perish. If among you our Gospel be hid, it is to those only who are lost, and are willing to remain so ; in whom the god of this world hath blinded their minds, lest the light of the glorious Gospel of Christ should shine into them. You may have diffi- culties in your way. But they are not insuperable ; — nor can God be made answerable for them. False and unlijoly professors of the Gospel may be stum- bling blocks in your path ; woe unto them if they are. But this is no excuse for you. You are to look off from every other object to Jesus, the author and finisher of the faith. In his example, there is no rock of offence. In his precepts and teaching, there is no blemish upon perfect excellence. I beseech you also, that you humbly and thankfully receive the grace of God, and as ye have yielded yourselves servants unto iniquity, so now yield yourselves ser- vants of righteousness unto holiness. Suffer the re- newing vSpirit of God to make you free from sin and partakers of his holiness, in bringing your souls to Christ to be made partakers of his free and full sal- vation. This is the way to life eternal ; walk ye in it, turning neither to the right hand nor to the left. Glorify God who thus freely justifies and saves you, by a life of holy obedience on earth, and when the Chief Shepherd shall appear, you shall receive the crown of glory which fadeth not away. LECTURE 111. THE PERFECTION OF THE DIVINE LAW. The Law of the Lord is perfect. — Psalm xix. 7. To a sanctified mind it is a delightful privilege to contemplate the divine perfections. The Psalmis* occupies large portions of his inspired compositions, in the expressions of this operation of his mind. In that which we are accustomed to call distinctively adoration, which is apparently but the mere telling C^d how glorious he is, acknowledging his great- ness, and ascribing to him the attributes which he is known to possess, a very large portion of the psalms are entirely employed ; and in none of them probably, will this subject be found altogether omit- ted. I do not speak of this, as a planned division of the offerings of prayer and praise, but as the spontaneous expression of a mind w^hich has been enlightened and renewed by the grace of God, as it is employed in a contemplation of the character of God, and finds the meditation upon him to be sweet. Such a mind will enjoy instinctive delight in con- templating and commemorating the purity and ex- cellence and majesty of God its exceeding joy. It will delight in exclaiming with Moses ; " I will pub- lish the name of the Lord ; ascribe ye greatness unto our God : he is the rock ; his work is perfect, for all LECT. XII.] PERFECTION OF THE DIVINE LAW. 195 his ways are judgment; a God of truth, and with- out iniquity, just 'and right is he." It will rejoice to say with David ; " O Lord, our Lord, how ex- cellent is thy name in all the earth ;" " Great is the Lord, and greatly to be praised." '' Sing praises unto God, sing praises ; sing praises unto our king, sing praises" It will unite with St. Paul in his enraptured offering of homage ; " O, the depth of the riches of the wisdom and knowledge of God ! HoW unsearchable are his judgments, and his ways past finding out." It will love to use the appointed as- cription of our blessed Saviour; ''Thine is the kingdom, and the power, and the glory, forever and ever." This is the employment of holy beings in a heavenly world ; and the more nearly we are brought to their character and their condition, shall we be the more able to unite in the work which constitutes the happiness of their state. It is one view of this glorious subject, and a most important one, which is exhibited in our present text. " The law of the Lord is perfect." The law of Jehovah is but a copy of himself; the revelation to his creatures of his own desire, determination, and will. And the very state of mind which leads his creatures to love himself, will lead them also to love his law. The heart that delights in him, will be ready to say, also, O, how I love thy law ; it is my meditation all the day." The law or will of God is made known to his creatures in a variety of methods, and can by no means be confined, even as it is revealed to man, to the mere written testimony which God has given in the Holy Scriptures, of his commands. All of these methods of communication from God to man, are in their measure and degree, 196 PERFECTION OF THE DIVINE LAW. [lECT. XII. revelations of his will ; of what he does and designs for himself in his government of man ; or of what he requires man to do for him. And as each dis- tinct revelation of the mind and will of God is made, and opened to our view, and subjected to our con- templation ; the renewed mind will delight in con- sidering it, and feel constrained to say of it, as of the divine character which it represents, " the law of the Lord is perfect.'' This perfection of the divine laio, is the subject to which I ask your attention in the present discourse as a fit conclusion for the series of instruction through which we have passed. It is an eminently practical and instructive subject ; may God enable us by his grace, adequately to illustrate, understand and improve it ! We will consider it, I. In its active operation^ as it is seen in the Divine Providence. II. In its holy principles^ as they are recorded in the sacred Scriptures. III. In its perfect consummation^ as it is revealed, accomplished and honoured, in the obedience and death of our Lord Jesus Christ. I. '' The law of the Lord is perfect," as it is dis- played in its operation^ in the arrangements and sys- tem of the divine providence. That which we are accustomed to call the divine providence, is but the actual, practical government of God over his crea- tures. It is the administration by his own hand, and in his own way, according to the designs of his infinite love, and the dictates of his unsearchable wisdom, of that perfect law which he has himself established. This practical administration of the divine government, carrying out in full operation the perfect principles of equity and truth, is that which LECT. XII.] PERFECTION OF THE DIVINE LAW. 197 we generally call technically the icill of God. " He doeth all things after the counsels of his own will." "Who hath resisted his wilH" It is this will which assigns to every creature, his place and his condition, in the circumstances and duties of which, while he fulfils the obligations which are laid upon him, he is to bring the highest glory to God of which his nature and capacity are susceptible. It is this administration of the law of the Lord by his own hands, in the government which he has estab- lished, which constitutes the unvarying harmony of the heavenly world ; which there, in the perfection of its operation, brings honour to the Great Ruler of all, from countless hosts of beings of immaculate excellence, who shine around him in all the lustre and beauty of pure and perfect obedience. It is this which arranges the almost infinite gradations of animate being ; which places an archangel before the throne of God, a man in all the conflicts and trials of his probation on earth, and a worm to creep in the dust beneath ; and then makes all the works of God to praise him. It is this, which among men, assigns the bounds of their habitations and the cir- cumstances of their condition in uncounted varieties ; which measures out their cup of trials, or their por- tion of enjoyments, giving an account of none of his matters, and then proclaims among them all, " I will work, and who shall let it." It is this, which while it regulates the destinies of nations, and the affairs of kingdoms as a very little thing, marks and directs with equal precision, the sparrow as it falls, and watches over the young ravens when they cry. This is the practical exhibition to man, of the oper- ation of the law of the Lord ; the appointments 198 PERFECTION OF THE DIVIP4E LAW. [lECT. XII. which he calls " the ordinances of heaven." How- ever various and incidental, its successive develop- ments may appear to the imperfect conception of man, " known unto God are all his works, from the foundation of the world." He pursues the one great plan which he has laid down ; administers the per- fect law which he has established ; and in the ad- ministration of this perfect law, reveals his own character and excellency in successive degrees to the mind of man. In this view of its operation in divine government, " the law of the Lord is perfect." It is the highest possible demonstration of the goodness, greatness and perfections of God. He regards it in its various operations, looks upon its production of designed re- sults, and it " seemeth good," appears beautiful and excellent, in his sight. He bears his own testimony to the excellence of its character, and of its oper- ation. When the Scripture gives its highest ac- count of the perfections of the first creation, its lan- guage is, " God saw everything that he had made, and behold it was very good." His own excellence was reflected unmarred in beauty from his works. And when the blessed Jesus, speaking of the government of God, as exhibited in one of the ordinances of heaven, one of the ways of God, which is to man, the darkest and most unintelligible of all the distri- bution of the gifts and privileges of grace, says, " 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 ;" — it is with the same acknowledgment of the per- fection of the appointment as it was viewed by a thoroughly discerning eye, — '' Even so Father, for LECT. XII.] PERFECTION OF THE DIVINE LAW. 199 SO it seemed good in thy sight.'' I need hardly re- mark, that whatever appears good, excellent, and beautiful, in the sight and estimation of God, must have the highest perfection in itself. And this is the divine description of that administration of the law of God, which we are accustomed to call his Providence. However it may appear irregular to man, who but blindly scans its separate parts, it is one uniform system of divine sovereignty and order, of which it may be said in perfect application of Lord Bacon's beautiful expression slightly varied, *' it moves in charity, rests in wisdom, and turns upon the poles of truth." The Holy Scripture is so full of testimonies to this perfection of the divine law, in its practical operation, that it would be vain to attempt to quote them. Of this, Moses says, " Who is like unto thee, O, Lord, among the gods ? Who is like unto thee, glorious in holiness, fearful in praises, doing wonders." Of this Isaiah says, "I will exalt thee, I will praise thy name, for thou hast done wonderful things ; thy counsels of old are faithfulness and truth ;" and again, in reference to the voluntary employments of men in the common business of human life, '' This also cometh forth from the Lord of hosts, who is wonderful in coun- sel, and excellent in working." Such were the views which holy men who spake as they were moved by the Holy Ghost, conceived of the practical government of God. They rejoiced in contemplating the perfection of this wise and holy administration of the most High. They saw how holy and gracious he is in these revelations of himself; and they felt supremely happy in the thought, that he is, " God over all," exercising in 200 PERFECTION OF THE DIVINE LAW. [lECT. XIl. just and wise sovereignty, the indisputable right, of doing what he will with his own. Such will al- ways be the language of triumphant faith upon this subject. It discerns perfection in all the dealings of God ; delights to feel itself entirely in his wise and merciful hands ; and desires to stand complete in all the will of God. Such was the spirit which ac- tuated the eminent Dr. Payson, when, on being asked in his last sickness, " if he could see any rea- son, why God was afflicting him with such peculiar sorrows," — answered, " No, but I am as well satis- fied, as if I saw ten thousand ; the will of God is the perfection of all reason." How entirely such a contemplation shuts out all murmuring and rebellion from the Cliristian's heart ! How it quells the dis- satisfaction and repining which the trials of disap- pointment and sorrow are apt to produce! How completely it secures the real and permanent hap- piness of the child of God ! With what delight, such a spirit will exclaim with David, " As for God, his way is perfect ; the word of the Lord is tried ; he is a buckler to all them that trust in him." Un- der the influence of this view of the divine govern- ment, this conviction of the perfection of the divine law, the Christian is led to rejoice, that he is just where he is, and what he is. The God whom he loves, and to whom he belongs, has placed him where it seems good in his sight, and he asks for no change. There is to his mind, instructed by God, and enlightened by the Spirit of God, such a perfec- tion and excellency in the divine will, that he can- not imagine an improvement which could be made in it. He blesses God for the honour of being made a part of the system of his government ; of being LECT. XII.] PERFECTION OF THE DIVINE LAW. 201 considered at all, in the arrangements of his wisdom and love. He does not therefore submit to the di- vine w^ill merely, becauvse he cannot resist it. He is made able to say, " I delight to do thy will, O God ; yea thy law is within my heart." II. " The law of the Lord is perfect," in its prin- ciplcSj as they are recorded in the Holy Scriptures. These Scriptures are " given by inspiration of God." God has here displayed to us, with a light and clear- ness which none but he can give, the great, uniform and holy principles, upon which he arranges his own government, and which he requires men to adopt as the exemplar and standard of theirs. There he has exhibited also the important and benevolent ends, the attainment of which he designs, in the practical use of these blessed principles in his own adminis- tration, and the everlasting and glorious issues, which he would have his creatures attain, in acting upon the same principles in imitation of himself. To w^hichsoever of these departments of the sacred revelations we look ; whether we search the Scrip- tures, for the law" by which God acts, or for the law, by which he requires men to be governed in obedi- ence to him, our conclusion will be the same. The more we investigate the oracles of God for these principles of divine excellence, the more entirely shall we be able to appreciate, how perfect is the law of the Lord. The principles of the law by which the divine government is regulated, are so distinct and intel- ligible in the Scriptures, and appear so beautiful and excellent to the mind which delights to retain God in its knowledge, that the practical operations of his providence become no mystery to those who study 9* 202 PERFECTION OF THE DIVINE LAW. [lECT. XII. their meaning in the Bible. There, God shines forth, controlling power by wisdom, directing it in love, and maintaining its purposes, with unalterable faith- fulness and truth. Each attribute expands to a boundless extent, and yet each harmonizes with all the others, in sweet and peaceful subserviency, for the attainment of the glorious result which is pro- posed. All are engaged in bringing the highest glory to the character of God, and supreme and uni- versal happiness to his creation. All are working together, to lead up from a fallen world to glory, many sons of God under the Captain of their salva- tion ; guiding them through ways that they know not, and by paths that they have not known ; yet always making darkness light, and crooked things straight ; causing all things to work together for their good ; making chastenings, however grievous, to bring forth the peaceable fruits of righteousness ; and keeping them by '' the power of God, through faith, unto a salvation ready to be revealed" in the fulness of its glory, when they have been " strength- ened, settled, and stablished," according to the di- vine will ; designing from them, and in them, to ex- hibit in the highest degree, the glory and majesty of God. Such is a revelation in the Scriptures of the principles upon w^iich the divine administration of the law of God is founded, and by which it is con- trolled. No man whose heart is touched w4th a love of rectitude and virtue, and whose mind is attuned to their direction, can fail to gain higher conceptions of the character of God as he studies it in the Bible. Infidelity hangs, always and only, as an attendant either upon ignorance, or upon vice. However man may have misinterpreted the designs of providence LECT. XII.] PERFECTION OF THE DIVINE LAW. 203 in his partial vision, here man finds that they are arrayed upon a system of inconceivable excellence, and that the law of the Lord which regulates them, is perfect. The holy principles by which God requires men to be governed, are laid down in the Scriptures with equal precision. There, is a whole and perfect sys- tem of human character and conduct ; a system which human reason and conscience are compelled to acknowledge, displays wisdom and purity in their highest degree of excellence. The Lord sets out his own character as the example. The funda- mental principle and precept for men, is, "Be ye imitators of God as dear children ;" — '' Be ye per- fect, as your Father in heaven is perfect ;" " Be ye holy, for God is holy." This is the great standard of character which shines in the Bible, as the noon- day sun in the firmament, majestic, distinct, su- preme, beyond all room for mistake. In the setting up of this perfect standard, Go J proclaims what he wishes man to be. But that man may have no diffi- culty in understanding this great demand, he has laid it out, divided into the simplest and clearest rules, each taking some one of these divine prin- ciples, as the substance of a distinct command, and spreading it out before the view of man, in terms which cannot be misapprehended by him. These rules of conduct which God has given, we are ac- customed more particularly to call the divine law. They are scattered throughout the Scriptures in distinct precepts. They are exhibited in practical instances of the obedience and disobedience of par- ticular men. They are illustrated, explained, and enforced, in a vast variety of method and instrue- 204 PERFECTION OF THE DIVINE LAW. [lECT. XII. tion. But they all resolve themselves into the prin- ciples by which God would have man to be gov- erned ; which are none other, than the principles, by which in their perfection, he is governed himself. This is the law of the Lord, as it is recorded in the Scriptures. And how unspeakably perfect is it as a system of control ! With what unrivalled excel- lence, does this standard, thus drawn out into its beautiful and harmonious principles, shine forth be- fore the view of intelligent and enlightened men ! Man in conformity to this standard, would be a per- fect and spotless being. In this conformity he was made originally. To the recovery of this conformity, elect man is destined in the work of grace which has rescued and restored him from his fall, by the power and obedience of a Redeemer mighty to save. The high elevation of his being, and the glorious exalting of liis character, when God has finished with him, his perfect work, and his mortality is swallowed of life, will be the attainment and ever- lasting possession, of this perfect conformity to the principles of the divine law, as they are record- ed in the Holy Scriptures. Here is the crown of man's recovery — and here are exibited, the practical worth of the religion of the Lord Jesus, and the en- nobling influence of that character which it offers to the acceptance of man, and in which it promises to secure him forever. How excellent, how honourable, is true piety, — the real devotion of the heart to God, — the fruit of the renewed mind, — the cheerful, happy conformity of the soul to the blessed invitations of the Gospel, and to the holy principles of the law which it fulfils and confirms. It is the employment of man's high- LECT. XII.] PERFECTION OF THE DIVINE LAW. 205 est powers of intellect and affection, for the attain- ment of the highest possible purpose, a harmony of the soul with the principles of that law of the Lord which is perfect. It is the setting up of the char- acter and government of heaven, in man while he is upon the earth, and giving him here, the commence- ment of an everlasting delight in the perfect holiness and excellence of the law of the Lord. III. " The law^ of the Lord is perfect," in its con- summation^ as it is revealed in the obedience ^d sufferings of the Lord Jesus Christ. God describes this wonderful incarnation and death of his only be- gotten Son, as affixing peculiar honour to his law. "The Lord is well pleased, for his righteousness sake ; he w^ill magnify the law and make it honour- able." The whole work of the Divine Redeemer had reference to the claims and character of this perfect law^ ; and it is to be understood and esti- mated only as we comprehend the nature and ex- tent of these claims upon man. It was to redeem man from the power of the law which he had vio- lated, and under the necessary curse and condemna- tion of which he was held in bondage ; and to bring in an everlasting righteousness for him, that he might be justified freely by the grace of God con- sistently with the honour and faithfulness of this perfect law, that God sent forth his Son to be made of a woman, and made under the law. And by this one subjection and offering of himself, the Saviour hath fulfilled the law, merited its rewards, and per- fected forever them that are sanctified in him. In every aspect of the law of God as it is related to man, the Lord Jesus is its consummation and fulfil- 206 PERFECTION OF THE DIVINE LAW. [lECT. XII. ment. And it appears yet more perfect and glori- ous, as it is beheld completed and honoured by him. Jesus is the consummation of the law as it is viewed in its active operation in the divine provi- dence, — as the rule of the divine government. This work of the Lord Jesus is declared to be the great end, to which all previous divine arrangements tended, and in subservience to which they were made. The continued history of the world, and of God's government over it from the hour of its crea- tion, has exhibited but the preparation which God has been pleased to make, for the attainment of this great result in the fulness of the appointed time. This final work, the interposition of the Son of God for man, the Apostle affirms to be the key to the whole previous mystery of the divine will. '' Hav- ing made known unto us the mystery of his will, according to his good pleasure which he hath pur- posed in himself, that in the dispensation of the ful- ness of times he might gather together in one, all things in Christ." Here is the concentrating point of all the divine dispensations. Everything in the providence of God, whether in the affairs of a world, or of individual men who are subjects of the Gospel, meets and is explained at the cross of the Lord Jesus Christ. The Apostle carries us also, far beyond the past offering of Jesus, to shew that the future con- summation of the Gt)spel dispensation in its final and glorious result, will be the issue, in which the whole train of previous appointments shall be found to have gained tlijeir fulfilment, and their explana- tion. " Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all au- LECT. XII.] PERFECTION OF THE DIVINE LAW. 207 thority and power ; for he must reign till he hath put all enemies under his feet." And will not this glorious result, which explains the whole mystery of divine government, and shews the great and glo- rious end of God's appointment, towards which all its arrangements have tended for ages and genera- tions, magnify this law and make it honourable? Will not the will and appointments of God, seem in the highest degree, wise and benevolent, and faith- ful, as their results are beheld, in the everlasting joys of those ransomed multitudes, whom God hath thus delivered from condemnation, and made par- takers of his glory ? Surely, when we there know as we are known ; when we witness this wonderful issue of divine providence ; when we behold thus displayed, the final and everlasting triumphs af the Son of God, we shall be ready to exclaim in this view of the consummation of the law of God's gra- cious providence in the Lord Jesus Christ, " the law of the Lord is perfect." How exalted will appear the plan which has led to such a result, and the re- sult which has followed upon such a plan ! Heaven inhabited, the earth redeemed, the whole family of God perfected in holiness, God, the Father, the Son, and the Holy Ghost forever glorified and honoured, — as the great point to which all divine dispensations have been directed in every age, — and which in per- fect glory and with perfect success, they have been sufficient to accomplish ! And what honour will be given to the law, when it shall be seen, not only that it has been the chosen rule of God's own guid- ance, — but that it has guided too to the attainment of such wonderful results ! But the Lord Jesus Christ is also the consumma- 208 PERFECTION OF THE DIVINE LAW. [lECT. XII. tion of the law, as it is viewed in its principles, as recorded in the Scriptures. In the wonderful scheme of grace which is revealed in the Gospel, and of which the Saviour is the great centre and sun, all the demands and claims of this holy, just, and good law, are perfectly answered and honoured ; and no exhibition of the law could so display its perfection, and unfold its beauty, to a mind intelligent upon this subject, as do the character and work of that glori- ous Mediator, who was made the end of the law for righteousness to his people. He has presented the highest possible pattern and example of obedience to its precepts. The holiness of his character was without a stain or defect. His conformity to divine commands was perfect and undefiled. This obedi- ence on his part was entirely voluntary, and accom- plished for the covenanted purpose of justifying many, by its offering in their behalf It thus pre- sented a righteousness for them, infinite in its worth from the infinite excellence and dignity of his own nature, and infinitely glorious to the law to which it was rendered, and to the government to which it thus acknowledged subjection. Here was the high- est possible honour given to the holiness of the law, — when " God over all, blessed forever,'' became himself subjected to it, and in this voluntary subjec- tion, completely fulfilled it. Beyond this obedience, even the law to which he was voluntarily subjected, had no claims upon him. But he still farther be- came its consummation, by assuming upon himself, as the substitute and ransom for man, the penalty of his condemnation, and dying an accursed death, under the guilt of man assumed by him, and the curse which man deserved. He thus gave also the LECT. XII.] PERFECTION OF THE DIVINE LAW. 209 highest honour to the majesty of the law, by con- descending himself to become the unresisting victim of its power, and by acknowledging in his own suf- ferings and death, the justice of its claims, and the rightfulness of its authority. He thus fulfilled it, in every possible aspect of its claims, offering an obedi- ence which must eternally magnify its purity, and a suffering which must honour its power forever. When we view this fulfilment of the law of God, as exhibited in the obedience and death of the divine Redeemer, we are able to say in the highest sense of the expression, and in the highest perception of its truth, " the law of the Lord is perfect." It was perfect before as the rule of the divine government and in the principles and precepts which it recorded for man. But it had never been perfected by man's obedience, nor could it be thus honoured by the obe- dience of fallen man for himself But now that God's own Son has taken upon him our nature, that he might be the " end," literally, '' the perfection of the law for righteousness to those who believe," — we are able to say in the sense of man's obedience, as well as in reference to all the preceding particulars which we have considered, *' the law of the Lord is perfect." All that the providence of God in the rev- elations of his government designed, has been effect- ed in the glorious exhibition of Jesus in his work. Many sons are brought to glory through the power and merits of the captain of their salvation, who has been perfected in sufferings. And all that the com- mands of God required of men, has been accom- plished by him who thus became a man for them; so that in Christ Jesus as their representative and right- eousness, men sinful in themselves, are presented 210 PERFECTION OF THE DIVINE LAW. [lECT. XII. unto God, " faultless before the presence of his glory, with exceeding joy." And redeemed sinners, clothed with his obedience and triumphant in his death, may sing with joy unspeakable and full of glory through- out eternity, in every possible sense of the expres- sion, " the law of the Lord is perfect." IV. I cannot imagine a theme more replete with joy and encouragement to a Christian heart, or more gratifying and improving to a sanctified mind, than the extensive one which we have now considered. How delightful is it to be, and to know that we are, under the uniform direction of the highest perfection of wisdom, faithfulness and love ; to have the evi- dence and the promise that we are, and shall be, partakers of a scheme of grace, whose benefits are sure and everlasting, in whose provisions every claim is satisfied, and every want is supplied. How transporting is it, to take this clear view of the divine excellency, to contemplate the reality and extent of all these perfections ; and then to feel sure that we have an abiding interest in a Being whose glories are so unsearchable. " This God is our God ;" " God even our own God shall give us his blessing." This is the blessed privilege which this subject presents to our view, exciting us to the highest efforts of obe- dience ; leading us to the cultivation and mainte- nance of a spiritual mind ; enabling us to follow after that holiness without which no man shall see the Lord ; giving us that pure and happy spirit of love for the will and character of God, in which the Psalmist so emphatically says, " O, how I love thy law, it is better to me than thousands of gold and silver : how sweet are thy words unto my taste, yea sweeter than honey to my mouth !" What can there LECT. XII.] PERFECTION OF THE DIVINE LAW. 211 be in the study and investigation of such a subject^ which is not attractive and transforming in its influ- ence, when the heart is attuned again to love the purity which it here sees in God, — and the soul is able to rejoice in the perfect removal of all its fears and dangers under the judgment of this holiness, by the all-sufiicient mediation of the anointed Saviour? O, that we may be taught, to estimate this divine knowledge according to its worth ; to contemplate the revelations of God which it makes, with delight ; and to seek to be ourselves transformed into the same image, from glory to glory, by the Spirit of the Lord ! And while this subject is thus animating to the Christian heart, how inviting and encouraging is it to those who have hitherto neglected God ! Though the holiness of the law condemns, and the more its excellence is understood, the more its condemning power is felt, yet the merits of the law-fulfiller, the great surety for the sinner, are seen to be all-suffi- cient. In him God the Father is well pleased, and equally well pleased with all who are in him, seek- ing their shelter by faith in his merits, and resting upon his righteousness and power. In him is life ; life for all who come to him. But in what way can your guilt be pardoned, your natures be sanctified, your souls be accepted with God, and your con- dition be made secure with him, but by casting in your lot, with thankful faith and humble penitence, with that Blessed Lord who has fulfilled all right- eousness for you, and offers himself with every at- tendant blessing freely and everlastingly to your ac- ceptance 1 llow miserable is the sinner's condition who perishes in the midst of such offered mercies ; 212 PERFECTION OF THE DIVINE LAW. [lECT. XII. shipwrecked at noonday, off the very haven that offered him security and rest, by his own head- strong confidence in his own wisdom, and his per- verse rejection of an adequate and offered guide ! Let not this be your condition. Means of light and knowledge are everywhere around you. God the Saviour fulfilling all righteousness, stands ready to save and bless you. The perfect law accomplished and honoured in him, directs you to his pardoning and justifying grace, and thus becomes his instru- ment for converting the soul. The Spirit of God with it as his sword, dividing asunder, and discern- ing the thoughts and intents of the heart, wounds indeed but only that he may heal, and cuts off on every side, but only that he may cast away that which is unprofitable and vain. With all these privileges in your possession, what can increase the kindness and confidence with which you are invited to cast in your lot with the people of God, and to partake of the security which is provided for them ? Improve these advantages while you may, and seek and find and enjoy a free access unto mm who hath said, " whosoever cometh to me, I will in no wise cast out." LECTURES ON THE GOSPEL. LECTURE I. THE OBJECT OP THE GOSPEL. The Son of Man is come to seek and to save that which was lost. — St. Luke, XIX. 10. The Son of Man is the Lord Jesus Christ. By this appellation, he is described in his voluntary humiliation for man's redemption. In his own eter- nal nature, he was " the Son of God," " the only be- gotten of the Father," " the brightness of the Fa- ther's glory, and the express image of his person." But though '' in the form of God," " equal with God," " the fellow of the Lord of hosts," he " took upon himself, the likeness of man," and " the form of a servant ;" " God was manifest in the flesh," and thus became " the Son of Man," " made of a woman, made under the law, that he might redeem them that are under the law, that we might receive the adoption of sons." When this wonderful event, the incarnation of the Son of God, was accomplished, he came^ in the ex- pression of the text before us, from God to man, from heaven to earth, from the most exalted per- sonal glory, to the deepest personal humiliation and distress, — from the possession of perfect bliss, to lay 214 THE OBJECT OF THE GOSPEL. [lECT. I. down his life a sacrifice for sin, — to give himself, the just for the unjust, a ransom for his own rebellious creatures. The Father spared not his own Son, but freely delivered him up for guilty man. The Son came in a body which was prepared for him, con- tent to do the Father's will. The Holy Ghost formed him in his human nature, his tabernacle of flesh ; — and he thus became a man, a man of sor- rows and acquainted with grief; and as the Captain of Salvation to the sons of Grod, he was made per- fect through sufferings. This coming of the Son of God to be the Son of Man, that he might effectually seek and save that which was lost, is the whole subject of the (rospel. The Sacred Scriptures of God announce glad tidings of good things to perishing men, because they fully proclaim and exhibit this one great fact, that " Christ Jesus came into the world to save sinners," — that the Son of God hath come, to put away sin by the sacrifice of himself. The word Gospel means glad tidings. The glad tidings are ; that there has been provided an all-sufficient and glorious Redeemer for guilty man, upon whom God hath laid the iniquity of us all ; who has become a propitiation for the sins of the whole world, that whosoever believeth in him, should not perish, but have everlasting life. This is the glorious intelligence of the Gospel. The Son of Man has come. He has borne the sin- ner's burden. He has made an end of sin for those who believe in him. He has brought in an ever- lasting righteousness as the gift of God to all who will receive it. Having done this, the Gospel which he commands his ministers to preach, is simply the intelligence of this grand fact. The sum and sub- LECT. I.] THE OBJECT OF THE GOSPEL. 216 stance of all that we announce to man in the name of our Lord Jesus Christ, is that God " hath made him sin for us, when he knew no sin, that we might be made the righteousness of God in him." Being thus reconciled to us, and in this one offering for sin displaying this reconciliation, he calls upon us in the annunciation of the fact, to be reconciled to him, and not to receive the grace of God in vain. The text before us displays in simple terms, tlie object and purpose of the Gospel^ the design for which the Son of God came into the world, and to accom- plish which he consented to be numbered with trans- gressors. '^ The Son of Man is come to seek and to save that which is lost." The mission of the Son of God, constitutes the subject of the Gospel, and the design of that mission, is to save the lost. In discussing the important subject which is thus pre- sented, we may consider, I. The condition in which the Gospel finds man- kind. II. The means which it proclaims, for their de- liv^erance. I. Consider the condition in which the Gospel finds tlie whole' race of men. It is here displayed by a single word. They are " /os^." And its single object with them, is " to seek and to save" them. I shall not stay to demonstrate the fact, that man is lost, — that he is neither in the condition, nor possessing tlie character, in which he was at first created. God made man upright. Sin against God is man's own invention. I must consider the fact of man's fallen state established in itself; and would labour to impress upon your minds, a clear understanding and conviction of its extent. A thorough perception 216 THE OBJECT OF THE GOSPEL. [lECT. I. of your need as guilty creatures, lies at the very root of all attempts to understand and gain the remedy which God has mercifully provided. To acquire this, must be our present purpose. Man will never accept the offers of the Gospel, until he is clearly and thoroughly convinced of his guilt and ruin. 1. The Gospel finds you lost under a burden of inconceivable guilt. Every precept of the divine law testifies against you. There is not a duty required of you, which has not been left undone. There is not a transgression prohibited, with which in the sinful thoughts and purposes of your hearts, if not in outward act and deed, you have not been stained. You were born in sin ; and from your birth you have gone astray. One transgression would have exposed you to everlasting banishment from God ; and your iniquities have been multiplied as the sand of the sea shore. Every hour of your life, because spent in re- bellion against God, is a record of condemnation against you ; nor has tliere been a single hour which, if you were tried by it, would not sink you into un- utterable despair. Your guilt in the sight of God, is therefore inconceivable by you. Until you have written down every sinful purpose and feeling of your lives, — and taken the amount of condemnation which the aggregate of these sinful purposes has necessarily brought upon you, you can have at- tained no just measure of your guilt. It is high as heaven ; what can you know? It is deep as hell; what can you do 7 It is utterly beyond the compass of your minds, to calculate, or comprehend, the ex- tent of actual guilt which lies upon every soul to whom the Gospel brings its intelligence and offer of salvation. It is a load, which the arm of Omnipo- LECT. I.] THE OBJECT OF THE GOSPEL. 217 tence alone can heave off from any sinner ; and the Gospel as the power of God unto salvation, an- nouncing that this guilt has been borne by one mighty to save, comes to seek and to save, those who are lost beneath its weight. 2. The Gospel finds you lost in a state of extreme personal corruption and unholiness. The depravity of your fallen nature is exceeding great, and its in- fluence extends to every power of your minds, and to every affection of your hearts. It is vain to dis- pute about the words total depravity, which are so often used to express this aspect of man's natural state. The assertion simply is, that there is nothing in you by nature, which is not sinful, " the heart of * the sons of men is full of evil." Their understand- ings are darkened ; their will is perverse ; their af- fections are earthly and sensual ; their conscience is partial ; their memory w411 not retain heavenly truths; their bodies are under the influence of a depraved mind ; and every member, instead of being an instrument of holiness, is a willing servant to sin. From the head to the foot, there is no soundness or spiritual health in the unrenew^ed or natural man. In your whole character, and through your whole lives, in this condition there is no good thing. If your everlasting salvation were made contingent upon the simple condition of your finding one thought or desire in the whole compass of your past days, which was not stained with sin, you w^ould be for- ever shut out from hope. There is none of you who hath done good, — no, not one. That there may be depravity beyond yours in degree, none will attempt to deny. But that there is anything in your fallen nature which is not depraved, the word of God de- 10 218 THE OBJECT OF THE GOSPEL. [lECT. I. nies most solemnly and repeatedly. And the Gos- pel finds you lost in this extreme state of personal unholiness, when it comes to seek and to save you. 3. The Gospel finds you lost in a state of enmity to God. The natural mind of every man is enmity against God, and will not be subject to his will. In some persons, it may break forth into more open acts of hostility than in others. But it is not less really enmity to God, when it is cloaked with a fair exterior, or shut up and concealed under false pro- fessions of friendship. There is a direct and positive hostility and opposition between the mind of God, and the mind of every unconverted sinner. They pursue opposite and wholly inconsistent ends. While the one is gathering, the other is labouring to scatter abroad. Many persons may be wholly unconscious of any distinct purposes of opposition to the will of God, and they may deny that they have such. The simple reason is, they do not stop to consider what the will of God is ; or they have formed such er- roneous views of his character, that they have no hostility to a being whom they have made altogether such an one as themselves. To a God of perfect holiness, a God who cannot abide transgression, — a God who will by no means clear the guilty, — there is not an unrenewed man upon earth, who is not an enemy. Your whole course of character and con- duct, in an unconverted state, is operating to thwart the divine purposes in the redemption of the world ; to cause iniquity to abound, when he would make an end of sin ; — and to withhold from the Lord Jesus the heart which he would bring home to the do- minion of God, reconciled and subdued. By these wicked works, you prove yourselves the enemies of LECT. I.] THE OBJECT OF THE GOSPEL. 219 Grod, and in this lost condition, the Gospel comes to seek and to save you. 4. The Gospel finds you lost in a state of utter in- ability to return to God, or to restore to yourselves^ the divine image or favour. So far are you from being able to recommend yourselves to God, that every imagination of the thoughts of your heart is only evil continually. The Spirit of God alone can en- able you to will, or to do, anything that is good. You have not a wish to be reconciled to God, until he imparts it. Your dispositions and affections are so entirely averted from him, and you love darkness and sin, so much better than you love light and holi- ness, that you find in yourselves no native desire to be brought either to a full knowledge of yourselves, or to a knowledge of God. This aversion of your minds from God forms an utter incapacity in your- selves, to return to him. And were there no other power to operate for the conversion of your souls, but the determining power of your own wills, Eze- kiel might prophesy to the dry bones, with as much hope, as we should preach the Gospel unto you. It is even more entirely beyond your power, to restore to yourselves the divine image and favour which have been lost by your sin. This is a path which no human wisdom hath ever trodden, and which no mortal eye can ever discern. And except as the re- sult of God's unsearchable riches of grace, all pos- sibility of reconciliation to him would cease forever. So far as it regards a way to render God merciful to the sinner's soul, or to render this soul inclined to God, though the wisdom of all created beings should be united, to decide upon the method which would be successful, the Gospel finds you wholly 220 THE OBJECT OF THE GOSPEL. [lECT. I. lost, and must seek you, and save you, as beings whom no other power can restore. This is the condition in which the Gospel finds you. In your fallen nature, you are lost^ under a load of intolerable guilt, — in an extreme degree of personal unholiness, — in the enmity of your hearts to God, — and in an utter inability to restore your- selves to the divine favour, — or to restore the image of God to your own souls. I have no wish to over- state this subject. But a discernment of this con- dition by yourselves is indispensable. Until you be- come acquainted through the convincing power of the Holy Spirit, with your own necessities, it is vain to direct your notice to the gracious provisions which God has revealed in the Gospel for your rescue and relief Your natural condition as sinners against God, may be adequately illustrated, by a comparison of it with the actual condition of fallen angels. They have contracted guilt, and are unable to remove it. They have lost the divine image in which they were created, and are unable to recover it. Having no provision of grace made for them, they are left in endless and irremediable misery. The simple dif- ference between them and you in this respect, is the difference which sovereign grace has made ; — grace which has interposed in your behalf, and not in theirs, because " God hath had mercy upon whom he would have mercy." The Son of God, took not upon him the nature of angels, nor the guilt of angels, — but he took upon him, the seed of Abra- ham, and made himself an offering for their sin. But to persuade you to this view of personal guilt, is the great difficulty in preaching the Gospel. The pride of man sternly rebels against it. But until LECT. I.] THE OBJECT OF THE GOSPEL. 221 you do thus perceive and acknowledge yourselves to be wholly lost, and forever lost, so far as any other power than this amazing grace of God is con- sidered, we can never hope to lead you to Christ ; nor will you be persuaded to hear of a Saviour with thankfulness, or to embrace with gladness the sal- vation which he has provided for you. II. Consider the means for this salvation ichich the Gospel proclaims. The Saviour's object is a single one. " The Son of man has come to seek and to save that which is lost." Every other pur- pose which the Gospel accomplishes in reference to man, and every other aspect under w^hich the Sav- iour is presented in regard to man, is subordinate to this. As a teacher of morals, a revealer of wisdom, a guide in life, an example of holiness, the character of the Lord Jesus is comforting and honourable. But all these offices and characteristics are merged in that one glorious, indispensable character, a Sav- iour for the chief of sinners. And this is the char- acter which the text presents. The first object of the Lord Jesus, was to seek a world that was lost ; a world that had started forth as it were, from its proper orbit of submission to God, and had wandered off, unknowing and un- known, in regions of everlasting darkness and de- spair. Like the shepherd, whose ninety and nine sheep had remained under his protection, w^hile one only had gone astray, the Saviour left the innu- merable hosts of beings who still owned his just do- minion, and came to look for this one poor race of creatures ; that in the wonderful method which he had devised, he might save them from destruction, 222 THE OBJECT OF THE GOSPEL. [lECT. I. and bring them back to acknowledge and delight in the holy government of their Creator. Having visited and found this alienated world, his next object was to save it ; to put an instant stop to the course of condemnation and ruin ; to arrest the proceedings, and to satisfy the claims of violated justice ; and to subdue the purpose of rebellion which actuated the heart of man. In the accom- plishment of this purpose, he has rendered the for- giveness of man consistent with the character and government of God, and has provided means to recon- cile the alienated heart of man to God, from whom in this rebellion it had been averted. In the pursuit of this great object of salvation, the Gospel has made every provision, which the lost condition of the soul of man demands. It offers to man's acceptance, a salvation in every respect honourable to God, and adapted to his utmost wants. 1. For the inconceivable guilt which presses down your souls to death, the Gospel proclaims a sufficient substitute and surety in the person of God's own dear Son, a divinely appointed Redeemer. This gracious Saviour gave himself a ransom for all. As the Son of Man, he came to stand in the sinner's place. He was divinely formed, as the virgin's son, that he might partake of the nature of man, without the in- heritance of his unholiness and condemnation. He was the subject of all the sinless infirmities of our imperfect nature, but he was free from its corruption and guilt. He was a victim without blemish and without spot. Having no sins in himself to demand atonement, he was able to make himself an offering for the sins of others. Being infinite in majesty and power, the offering which he made, was adequate LECT. I.] THE OBJECT OF THE GOSPEL. 223 to the need which required it. In his sacred person, were united both God and man. And having hum- bled himself unto death, even the death of the cross, the Father laid upon him, the iniquities of us all. For you he suffered as a sacrifice. For you he en- dured the curse, and the penalty of the law, which, if required of you, would have consigned you to eternal woe. For you, he obeyed its holy precepts, to work out a righteousness which should be im- puted unto all, and put upon all, who believe. He thus became perfectly a ransom in the stead of you, voluntarily bearing your guilt, enduring its condem- nation and curse, and accomplishing your title unto life eternal. When you with thankfulness, person- ally accept his righteousness, to be put upon you, this work of the Son of Man for each of you will be accomplished. Your sins shall be remembered against you no more forever, and your souls shall find eternal peace with God. This great offering of the Son of Man has completely restored the re- lation of peace between you and God, so far as the purposes and mind of God are concerned. It has rendered God's purposes of love to you, perfectly consistent with the holiness, justice and faithfulness of his own character. It has met the denunciations of the offended law. It has satisfied the utmost claims of the Divine majesty. It has done every- thing which was necessary to save you from your lost and ruined state. And having opened a perfect and sufficient way of rescue for you from the ever- lasting punishment of sin, and a full and glorious entrance into the kingdom of God, it offers to all of you its abundant means of spiritual cleansing and healing. You are complete in him. 224 THE OBJECT OF THE GOSPEL. [lECT. I. 2. For the unholiness and depravity of your souls, — your hostility to God, and your inability to return to him, the Gospel proclaims an adequate relief, in the influence and power of the Holy Spirit^ the third person of the blessed Trinity, whom the Saviour sends to dwell in every heart that will receive him, as an everlasting comforter and guide. It is his work to bring back your affections to God, and to restore to you the image of divine holiness. He de- livers you from your native enmity to God, by taking away from you, the evil heart of unbelief, and giving to you a cheerful and grateful submission to the will and the plans of God. He supplies the defects of your entire incapacity to do good, by renewing you through his own power, and leading you both to will and to do, according to his good pleasure. He reveals the Saviour's excellence and attractions to your mind, and makes you to love and to desire the things of Christ. Your personal inability to turn to God and live, though it be the direct result of sin, and no original weakness of your unfallen nature, is an entire ina- bility. You are wholly destitute of a desire or power to prepare yourselves by good works for a return to God. You are dead in your sins. In this state the Spirit of Christ comes to you, to bring the knowl- edge of his salvation. He quickens you by his di- vine power — that power which raised Christ him- self from the grave. He shews you the extent of your wants and dangers. He humbles you under a consciousness of them. He stirs you up to cry after God. He gives you a godly sorrow for sin. He reveals the fulness of a Saviour's power, and the glory of his finished work, to your view. He en- LECT. I.] THE OBJECT OF THE GOSPEL. 225 ables you to exercise faith in him, and to receive him in your heart as your hope of glory, with joyful confidence in all the offices which he sustains for you. He fills you with love to Christ, and con- strains you to devote yourselves to him. He gives you ability to mortify the indwelling power of sin, and to honour the Lord whom you now serve, in a holy conversation. He transforms you more and more entirely after the image of Christ, and renders you meet to become partakers of the inheritance of the saints in light. The Holy Spirit is thus the di- vine agent in applying personally to your souls, the perfect and all-sufficient redemption which the Son of God has wrought out for you ; and thus under the gracious provisions of the Gospel, you have ac- cess through Jesus Christ, by one Spirit unto the Father. In the means of deliverance which the Gospel thus provides for you, it accomplishes its one grand object, " to seek and to save, that which is lost." The outward difficulties in the way of your salva- tion the Gospel removes, in the proclamation of God the Son, as a sacrifice and righteousness for you. The inward difficulties arising in yourselves, it equally removes, by the offer of God the Spirit, as a sanctifier and new creator of your souls. When you were all without strength, Christ died for the ungodly, and thus came to seek and to save, a world which was lost. While you are individually dead in sins, the Holy Spirit comes as the gift of Christ to apply to your souls, the work which he has finished, and to seek and to save you personally, from your lost estate. These are the means of de- liverance which the Gospel provides for sinners who 10* 226 THE OBJECT OF THE GOSPEL. [lECT. I. axe lost. They are perfectly sufficient for the end designed. They supply every possible want. They meet every possible difficulty. They come up to the utmost extent of the sinner's need. And who- soever is willing to receive them, finds in them, a full and everlasting salvation. The Gospel thus at- tains its great and all-important object. It proclaims the perfect righteousness of the Lord Jesus, recon- ciling God to you. It offers the all-powerful influ- ence of the Holy Ghost to reconcile you to God. It announces God to be already reconciled in his Son. It entreats you to be reconciled to him, by the Spirit. It is thus effectual for the purpose of the Son of Man " to seek, and to save that which was lost." III. In concluding my remarks upon this impor- tant subject, I must ask you to examine with the utmost fidelity, how far this object has been attain- ed among you. '' The Son of Man has come to seek and to save," this whole congregation of sinners, pressing forward to the judgment seat of God. Had the Gospel pro- duced its proper effect, there would not be in this assembly one transgressor still alienated from God through the blindness of his mind. But alas, how far are we from this result ! What mean the num- ber of slaves to the world, of captives to Satan, to whom the solemn voice of the Almighty God this day comes in the warnings of his word 7 What mean the giddy children of folly and mirth, for whom hell has opened her mouth, and still enlarges her- self without measure ? Whence the swarm of in- fidel hearts that yet lift up themselves in rebellion against the Creator of heaven and earth ? O, how very partially has the great object of the Gospel LECT. I.] THE OBJECT OF THE GOSPEL. 227 been attained among you ! Could I go from soul to soul before me, and see the mark of God's infal- lible determination of character rise upon your fore- heads as I approached each ; upon what numbers should I read that solemn word, lost, lost ! in many cases, perhaps, beyond the reach of recovery ! And what would be the probable result — but, that the greater portion of this assembly of immortal beings would be proclaimed, to be still under the wrath of God, and without hope in the world 1 This fact is awful ; is it a fact ? Ami now addressing hundreds who are denying the Lord that bought them, and brtnging upon their souls a swift destruction 1 And are you careless and unconcerned under such views of your character and condition ? Do you fee] noth- ing 7 Have you no desire to be brought back to the fold of Jesus 1 Have you no wish to be saved in the day of his power? Will you choose as your portion, the darkness and despair in which unpar- doned sin will inevitably involve you ? I would ask you honestly and affectionately, will you deter- mine to drive the Son of God from your souls, and lie down in the unbeliever's everlasting portion ? I would speak to you, as a poor sinful creature, with humility and tenderness ; but I would speak to you also, as the minister of God to you for good, with authority and much assurance ; I warn the multitude of dying and yet unconverted sinners to whom I speak, that they cannot escape the just judgment of God. I call upon you in the name of the glorious Redeemer, who desires not your death, to awake from the ruinous delusion which you are playing upon your own hearts. Lay up no more sorrow for the last days. Be no longer infatuated 228 THE OBJECT OF THE GOSPEL. [lECT. I. with the false promises of the destroyer. The Son of Man has sought you. O shall he not be allowed to save you and bless you with peace ? Everything is waiting the result of your own determination ; heaven and hell are often suspended upon a mo- ment's choice : and this day you either go back with the shepherd to the fold, or you bind yourself the more irrevocably to the power of the destroyer. Poor deluded sinner, lost ! O, how much is meant by that one word lost. The man has wan- dered from his home ; the shadows of the evening are stretched out ; the coming darkness hurries on despair. Alone in a wilderness, wearied with anx- iety and fatigue, with no track to lead him to his home, no prospect of repose but on the bosom of the desert, no shelter for the night but the chill atmos- phere of his solitude, with what feverish delirium he throws himself upon the earth. Home, children, friends, comforts and joys, all crowd into his bewil- dered mind. But these are gone. He shall see them no more. He is lost^ and many a heart is swelling with anguish at the fear that he is lost for- ever. No sound arrests his ear but the desert's blast, or the wild beast's roar ; and hope, and peace, and reason too, have taken their flight from his dis- ordered mind. But see, a messenger of kindness comes to this lost man to tell him of a path to his home, and to lead him back to its secure repose. He wakes him from his dream, entreats him to arise and go with him, assures him that he will lead him in safety to his own abode, and with a thousand words of sym- pathy and love intercedes with him for his own de- liverance. But reason and feeling and recollection LECT. I.] THE OBJECT OP THE GOSPEL. 229 Jiave gone, and though he is lost, he refuses to hearken to his guide. He will listen for a moment to his kind offer, and then lie down in the madness of despair, finally to perish, and turn a deaf ear to every entreaty and remonstrance. You pity the image which fancy has created, but you are bst^ and will not pity the actual miseries of your own ruined, deserted souls, nor allow the Son of Man, this messenger of mercy, to bring you back to his Father's house in peace. LECTURE II. THE GOSPEL WAY OP SALVATION. By grace ye are saved through faith, and that not of yourselves : it is the gift of God.— Ephesians, ii, 8. The great object of the Gospel is the eternal sal- vation of man. To accomplish this object, has been the design of the Son of God, in all that he has done and suffered and taught. The accomplish- ment of this great purpose is all that man requires. Let the sinner be saved^ and he may be happy in the possession of this salvation, though he be poor, and heavily burdened with the sorrows of the pres- ent life. Let him live and die without the attain- ment of this salvation, and all the wealth and indi- gencies of the world cannot purchase for him, the comfort which he needs. The few years of his ex- istence they are but of small importance ; whether they pass away in sorrow or in joy, they will soon pass, and their pains and pleasures be alike forgot- ten. So far as this life is concerned therefore, it would be reasonable in you, to dismiss anxiety and care. But you have to die ; — and after death, the judgment ; and after the judgment, eternity is before you. These claim, and must have your faithful consideration, and intense concern. Seventy years of life, even if you are stire of their possession, we will allow you to despise. But the countless ages LECT. II.] THE GOSPEL WAY OF SALVATION. 231 of a future state cannot be thus lightly treated. For them, the great question is to be settled, and to be settled /lere, shall you be saved or lost 7 The object of the Gospel of the Lord Jesus, is to settle this important question for you, and to save you with an everlasting salvation. It teaches you how you shall attain this everlasting salvation, how you shall escape the just judgment of God, and come before his spotless throne, in perfect and eternal peace. This is the subject of instruction which I desire to bring before you in the present discourse, in which I would speak of the Gospel xcay of salva- tion. By nature, you are in a state of utter ruin and condemnation. You have no peace w^ith God, and when awakened by the Holy Spirit to see your real condition, no comfort or hope in yourselves. Eter- nity appears before you filled with the blackness of darkness forever. You have no foundation for hope when God takes away your soul. God, in his right- eous indignation against you, appears a consuming fire, and you feel that it is a fearful thing to fall into the hands of the Living God. But how you shall escape this anger, or be delivered from the proper consequences of your own transgressions, it is ut- terly beyond your power to determine. This is a mystery which w^ould have remained hidden in God forever, had it not pleased him, in the riches of his grace, to reveal it to you in the Gospel of his Son. To the simple decision of this point, the text before us comes with the revelation of the wisdom of God, while it answers as from the very throne of the Most High, to every question and every doubt, " By THE GOSPEL WAY OP SALVATION. [lECT. 11. grace are ye saved, through faith ; and that not of yourselves, it is the gift of God." In considering this subject, the text presents three natural divisions, in the three assertions which it makes : I. " By grace ye are saved," as the cause and the instrument. II. " Through faith^^^ as the method. III. '^ It is the gift of God," as the origin. I. " By grace ye are saved.^^ When we are first awakened and convinced of sin by the Holy Spirit, we ask, like the jailer at Philippi, " what shall we do to be saved ?" Probably in all cases, the first idea which occurs to the mind, is that we must do something, in order that we may in some way merit or earn the salvation which we want. The self- righteous spirit is instinct in man, and immediately rises to propose its own method of relief. The per- formance of some particular duty, the hearing of some preacher, the reading of some book, the new obedience of life to come, or our grief and sorrow for life past, all severally occur to the mind, as a price for the blessing we need, or as a reason and method for future hope. It is often long, before we are willing to trust ourselves wholly to the free and sovereign grace of God, and the entirely finished salvation of Christ, as the foundation of all our con- fidence and joy. But the salvation which the Gos- pel provides, is wholly of grace, both as flowing from the original unmerited favour and mercy of God the Father, and as applied by the divine and special power of the Holy Ghost. The Father hath sent the Son to be the Saviour of the world. The Holy Spirit takes of the things of Christ, and shews LECT. II.] THE GOSPEL WAY OF SALVATION. 233 them unto men ; and by his new creating power, en- ables them to receive him and to believe in him, unto life everlasting. The first aspect of the text declares salvation as the gift of grace, to the entire exclusion of human merit. The second proclaims the appli- cation of this gift, by the power of grace, to the equal exclusion of the poiver of man. These two points we shall distinctly consider. I. " By grace are ye saved," in the free exercise of divine mercy , shutting out every thought of hu- man works or deservings. Indeed the idea of merit in a fallen and imperfect being is in itself entirely absurd. Consider the condition of our first parents, after their disobedience to God. What could they do, to recommend themselves to the favour of the God against whom they had offended ? I will not ask, what they could do to merit the gift of God's dear Son, and the influences of his Holy Spirit upon their hearts, for it is obvious that no thought of the possibility of such a method of restoration, could by any means have entered into their minds. But what single personal act or service could they render to God, for which he should be induced to pardon their disobedience and restore them to his favour ? Or, what can the fallen angels now do, to restore the image and favour of God to themselves ? They are surely as capable of earning their salvation, if a sin- ful being may ever earn it, as is any unconverted sinner on earth. But if it should be said, that though man could not originally earn salvation for himself, yet since God has mercifully bestowed a Saviour upon man, we must be expected to do some- thing to deserve his favour, or by some service to repay him for his kindness ; I ask, what can we do ? 234 THE GOSPEL WAY OF SALVATION. [leCT. IL *' What have we, that we have not received ?" " Without him, we can do nothing." And if the bestowal of his grace, must precede every good act in us, it is evident that we can do nothing to de- serve it. We are wholly dependent upon God's sovereign pleasure, for the ability both to will and to do. The first gift of a Saviour sprang from God's unmerited love, and so must our salvation by him in all its parts. We have nothing to offer him. All our sufficiency is of God ; and whatever we ren- der him, we only give him that which is his own. The Gospel opens to us therefore, a salvation per- fectly free. It has provided everything which our souls can want. And having made such abundant provisions, it asks us to receive them all without money and without price. They are provisions of grace which are clogged with no conditions. You are to accept the whole, as the gift of God to those who are perishing, and thus they become your own forever. Neither the depth of previous guilt nor the extreme weakness and corruption of your nature, forms any difficulty. Salvation is as freely offered to the pirate in his dungeon, as to the man who is in the morality of his conduct, not far from the king- dom of God. Whosoever will, may take a blessing, which is offered to all who hunger and thirst after righteousness, and to which man can add nothing, and for which man has nothing to give. In making this free offer of mercy, the Gospel does not ask what you have been, or what you have done. It addresses you as the chief of sinners, as crimsoned with the stains of guilt ; and presents the full glories of its finished and perfect salvation, as freely to one as to another, asking nothing but an humble and LECT. II.] THE GOSPEL WAY OP SALVATION. 235 thankful acceptance of the gift. The whole work of merit has been finished ; and the whole offer of it is free and simple. 2. But how shall you obtain this gift 1 How shall it be applied personally to your souls 7 The text answers you with equal distinctness, " by gi^ace ye are savedr The Holy Ghost must come upon you, and the power of the Highest must overshadow you, that you may be created anew, and led in entire self-renunciation to embrace the offers which are thus freely made. The Spirit of (rod, gives a real conviction of sin, a godly sorrow for sin, a true repen- tance from sin, and leads you to the Saviour who is revealed as your atonement and righteousness, for forgiveness and peace. He bestows upon you that new heart and new nature, which are promised in the covenant which God has made and proclaimed in the Gospel. His power is all-sufficient; and every step which is taken, in the way of life, is the working of his mighty power. When you are dead in sins, he awakens you to spiritual life. While you are infirm and feeble, he strengthens and sustains you, with new communications of strengtii. He re- freshes you with the living water that flows from Christ the fountain ; and feeds you with the living bread, which is Christ the gift of God. From the first hour, to the last, of your spiritual life, by the grace of God, you are what you are. There is no dependence placed in human power. Your own wisdom, strength, or determination, are not the in- struments of your safety. The Gospel demands nothing of you, which it does not first impart to you, and work within you, that from the divine fulness you may receive grace upon grace. When it re- 236 THE GOSPEL WAY OF SALVATION. [lECT. II. quires you to repent, or believe, or walk in new obe- dience, it offers to you as gifts, the very qualities which it commands you to exercise. Nor is there a single Christian attribute which can flow from any other source, than this amazing sufficiency which is thus laid open. This view of salvation as wholly of grace, is most important to you, and cannot be too deeply impressed upon your minds. The Saviour asks nothing from you, but what he at the same time offers to give you. There is not a grace in the renewed heart which proceeds not from his own gift. The very same Spirit upholds and sanctifies the steadfast be- liever, which first awakened the careless guilty, and consoled and transformed the penitent transgressor. The Gospel sets up no one with an independent stock of religious character or influence. Your manna must fall every morning, and be gathered before the sun is hot. Your barrel and your cruse shall never fail, but they shall never be filled. As your day is, so and only so, shall your strength be. And you might as reasonably close the shutters of your hous^at noonday, to retain for future use, the light of the sun which you have already received, as think of retaining grace and strength when sepa- rated from immediate and uninterrupted communi- cation with the great source of both. You can live only while Christ lives in you. From the first to the last, the work of your sanctification is all divine, and the glory belongs entirely to God. Thus the Gospel salvation is in these two dis- tinct aspects, a salvation by grace, to the entire ex- clusion, both of human merit, and of human power. The provisions which God has made, it asks men LECT. II.] THE GOSPEL WAY OF SALVATION. 237 to accept with confidence and gratitude ; and then promises, and gives them the power to accept them. The full foundation for your hope w^as laid, when the Prince of Life rose from the dead, after having oflered himself upon the cross as a sacrifice for sins. Upon this foundation, you are able to build securely and happily, when the Spirit of God is permitted to lead you back, from your love and pursuit of sin, to acknowledge and to receive Christ the Saviour as your righteousness and peace. II. The text states the method in which you be- come interested in this salvation, '' by grace are ye saved, through faithP Every gracious provision of the Gospel is made for us, by the mercy of God, entirely independent of ourselves ; and the w^ork of our salvation is ac- complished, w^hen by the Divine Spirit we are fi- nally interested in these abundant provisions wiiich God freely oflers us in his own Son. When we are thus united to Christ, we are partakers of his abun- dant merit, and of the Father's mercy in him ; our sins are pardoned through his atonement ; our souls are justified through his obedience ; his divine power is covenanted for us ; and because he lives, we shall live also. All these provisions of grace, are beyond ourselves, and independent of our works ; and it is by faith in the powder and truth of him who offers them, that w^e are interested in them. The founda- tion is laid ; it is perfect ; it is sufficient. Whether we believe or not, it remains the same. G^d cannot deny himself. Would you become partakers of this offered grace, you must believe the record which God hath given you concerning his Son ; and look in confidence to him, for the communication of these 238 THE GOSPEL WAY OF SALVATION. [lECT. II. benefits to yourselves. You must rest your hopes and your affections, upon that unmerited love of God which has offered salvation ; and trust in that all-powerful influence of his Spirit which may apply this salvation to you. There is no other method, by w4iich you may obtain an interest in the mercies which God has treasured up in Jesus Christ. Your simple confidence in the power and promises of Christ, is the way which the Scripture uniformly teaches, by which his fulness of grace and his fin- ished work of righteousness is to become yours. If I have treasured up in my house abundant provisions for the destitute, which I offer freely to their use if they will receive them, how can they obtain the blessing which is provided, but by believing that it is there, that it will be indeed bestowed, and then by asking in this confidence of faith for its bestowal ? God's treasures of grace are laid up for you in Christ. They are not now to be provided or made, or to be increased in any degree by anything that you can do. Believe that they are there ; believe that they are all-sufficient ; believe that they will indeed be given ; and then ask for them with the sense of their need, and the desire to obtain them, which faith pro- duces ; and you shall not be sent empty away. It is the character of his people, that they " have known and believed, the love which God hath to them." This perfect love casts out all fear, and gives them new and simple confidence and hope. It is true you are required to repent of sin ; and to obey the commands of God in a new life of holi- ness. But these are the attendants and results of a sincere faith. You can have no repentance unto salvation, without believing in him whom you have LECT. II.] THE GOSPEL WAY OF SALVATION. 239 pierced who is exalted to bestow it. You cannot obey a single command, but by his power dwelling within you. All these gracious dispositions and habits are fruits of his Holy Spirit; and they are so far from being any preceding qualification by which you obtain salvation, that they are themselves a part, and a most important part, of that very salva- tion, which is offered you freely in the Lord Jesus Christ, as the purchase of his obedience and death. " He that hath the Son, hath life ;" and all the traits, and attributes, and acts of life, flow out from it. Do you ask for a godly sorrow for sin ? for a sub- jection of your unholy afiections ? for the dominion of holiness and love within your hearts 1 May not the Lord Jesus reply to all this, '' believest thou that I am able to do this ?" And will not his bestowal of these, and of all other things accompanying sal- vation, depend upon the answer which your con- science must render, to a question like this 7 " Only believe," we may still say to you, in reply to every difficulty, and these and all other mercies will be certainly bestowed. The treasury of God's mercy and love, in which attributes he is '' rich," is freely opened to you. Everything which you want is there. Your coming thither in faith, will bring you to such provisions of grace as pass man's under- standing. You can purchase nothing. You have nothing to offer. You can render no return. When you are vitally interested in Christ, you will need nothing more. By faith you are thus ingrafted in him. There you will find no deficiency for your own power to supply. When he dwells within you by faith as your hope of glory, every holy trait, every lovely disposition, every spiritual habit, every 240 THE GOSPEL WAY OF SALVATION. [lECT. II. heavenly desire, shall spring and rise and flourish and spread abroad in your heart and character, from Christ who dwelleth in you, by the power of the Spirit with which he sanctifieth you. But until by faith, you put on Christ, and yield yourselves to him, you are dead in your sins. " He that hath not the Son of God, hath not life." And a dead man might as justly be expected, to rise up, and offer a price for that life, the possession of which is implied in this very rising, as you expect to offer anything, from a depraved and dead soul, upon the worth of which Christ may shew the further power of his grace. You are to be saved wholly by grace ; that grace is applied to you through a faith which is of the operation of God. So that even here, to take away all pride and glorying from yourselves, the grace and faith and every mercy are declared to spring from other power than yours. They are all " the gift of God," a gift to those who are poor, and destitute, and perishing in sin. III. " That not of yourselves, it is the gift of GodJ^ This last assertion does not refer merely to the faith which has been just declared as the method of sal- vation, but to the whole salvation by grace of which the text speaks. Every part of man's salvation is equally the free gift of God. The original purpose to save, the glorious sacrifice which has been made, the offer of the benefits of that sacrifice to you, the acceptance of it by your own hearts, and the peace and holiness which this acceptance gives, are all equally the result of af principle of love in God, which looks to no merit, or strength, or recompense, in the creatures, to whom the gift is made. The same determinate counsel and purpose of divine LECT. II.] THE GOSPEL WAY OF SALVATION. 241 mercy which delivered up a Saviour to be crucified for you, and elected you as the objects of this amaz- ing gift, will in the last day finish your salvation by crowning you with him. Your last breath will be as much dependent upon him as your first; and eternity will be spent, not in personal congratula- tions upon your own strength, or wisdom, or perse- verance, but in raptured hallelujahs of thanksgiving, to him who has loved you, and given himself for you, and washed you from your sins in his own blood, and redeemed you from every kindred and tongue and people and nation, to make you kings and priests unto God forever. These precious truths have been controverted in every age, and there have been multitudes of men who have opposed this casting down of human merit, and this ascription of all praise and glory to the grace of God. Still the Bible teaches the same thing ; and the plain and simple way of salvation which it first laid open to sinners, it lays open now. And it seems to me that nothing can be more plain and evident and intelligible, than is this way of sal- vation which the Gospel offers. On the one side there is a poor wretched creature, wanting every- thing and having nothing to give ; and on the other, there is a bountiful Sovereign and Lord, who offers everything freely, and asks no price from the sub- ject of his grace. The Gospel is provided in all its operations as a remedy for existing evil ; and as such it is in every part exclusively " the gift of God." If you come back to consider the actual state of a fallen being, the actual condition of your own souls by nature, you will find yourselves to be entirely in a guilty, 11 242 THE GOSPEL WAY OF SALVATION. [lECT. II. polluted and helpless condition. In this state of spiritual ruin, God has provided for you a remedy ; and he both inclines and enables you to accept and apply that remedy. For your guilt he applies to you the atoning blood of Christ ; for your pollution and weakness, he sends the Holy Spirit to bring you to Christ, and to begin and carry on a work of grace within your hearts. By looking to Christ you may obtain peace with God and in your own con- science ; and by yielding yourselves to the influences of God's Holy Spirit, you may become renewed and sanctified in all your powers. Your renovated health will begin immediately to appear. You will he enabled to mortify all your former corruptions, and to walk holily, justly and unblamably before God and man, and will become transformed into the divine image in righteousness and true holiness. But to what then shall be ascribed the change which has taken place within you ? Will it not be altogether owing to the remedy which God has prescribed and enabled you to apply ? To your latest hour you will continue to apply the same remedy ; for through the whole of this life you will be only convalescent and not perfectly recovered. And when in the full establishment of your spiritual health in the heavenly inheritance, you tell the his- tory of your restoration, it will be to the sole honour of that Almighty Physician, who visited you in your lost estate, and brought a balm which was adequate to your need. Now is not this perfectly plain and simple '? Is it not exactly the gift which every sin- ner wants for the peace of his mind, and for the sanctification and salvation of his soul ? Yet in this representation, all is of grace. Both the Saviour LECT. II.] THE GOSPEL WAY OF SALVATION. 243 himself, and unmerited salvation through him, are the free gift of God ; and not according to works of righteousness which we have done, but according to his mercy we are saved by the washing of regenera- tion and the renewing of the Holy Ghost. I have thus endeavoured to set before you the Gospel icay of salvation. You find it a way per- fectly adapted to your condition and to your neces- sities. It calls for your sincere thankfulness to God who has been willing to provide it, and for your cordial acceptance of the gift, while it is so freely pre- sented. But all will be of no avail to you unless you embrace with rejoicing, the remedy which is thus presented. Let not the subject therefore, be allowed to rest in your understandings unfruitful and barren. Seek to have your hearts interested in it ; hear the voice of the Spirit, which says to you, ^' This is the way, walk ye in it ;" and turn not to the right hand or to the left Let me beseech you to seek a deep acquaintance with your real state before God, and the application to yourselves of the gracious remedy which is offered you in the Gospel. Had you but a due preparation of heart for the reception of this Gospel, were you truly convinced of your un worthiness and danger, the glad tidings of salvation would distil as the dew upon your souls, as the showers that water the mown grass. Did you feel that the sorrows of death compassed you about, and the pains of hell had got hold upon you, in the deep and piercing sense of your own guilt, the sound of salvation purchased by our incarnate God would transport your souls, as it did the angels, when they sung, "Glory to God in the highest; and on earth, peace; good will towards men." Un- 244 THE GOSPEL WAV OF SALVATION. [lECT. IL speakable joy would spring up in your hearts from the thought of an indwelling God, undertaking your cause and working effectually upon your souls. The great and universal reason why you hear the gra- cious invitations and promises of the Gospel so inat- tentively, and with so little effect upon your charac- ters, is, that you are not convinced of your danger. You do not feel and mourn over your lost condition. " They that are whole need not a physician." Be- cause so many of you believe yourselves to be whole, the remedy is heedlessly rejected, and your souls are left to perish. O that God would tear off from your hearts, the veil which Satan and the world are unit- ing to weave over you, and make you to see the pollu- tions which are there open to his view ! Why are you so anxious to deceive yourselves in this matter ? There is a day before you when hell shall be naked, and destruction shall have no covering ; when every false excuse shall fail, and every extenuating plea shall become utterly useless ; and when, though dis- covery shall be perfect, it shall be too late to be ben- eficial. If you are insolvent and ruined, why at- tempt to delude yourselves with the contrary belief 7 But are you not 1 Do you not feel so 7 Then Jesus is no Saviour to you. You may as profitably own Mahomet or Brahma for your Lord, as Jesus. He will not, he cannot save you till you feel yourselves to be lost. I pray you look at your characters in the mirror of God's infallible word ; and while he pro- claims that you have altogether gone out of the way, acknowledge the truth of his representation, and be willing that he should bring you back to himself in peace. Upon this deep acquaintance with your own char- LECT. II.] THE GOSPEL WAY OF SALVATION. 245 acter and state alone, can be built a proper accept- ance of the Gospel. However your understandings may be enlightened with a knowledge of the Gospel way of salvation, it will profit you nothing while this knowledge is merely speculative. Though the pa- tient in the hospital should deliver a lecture upon his own disease, and the adaptation of the remedy to his want, it would avail but little should he still refuse to apply the remedy to himself If you neglect the gracious remedy of the Gospel, or substitute any other in its stead, you do so to your eternal ruin. I beseech you to look to Christ by his Holy Spirit, for the justification, and the sanctification of your souls. In no other conceivable method can you find salva- tion from the condemnation of the law, the bondage of sin, and the everlasting punishment of hell. There is no other name given for salvation, but the name of Jesus ; and that name is worse than useless to you, unless it be permitted to dwell in your heart, as your hope and comfort. Yield yourselves to his power. Be willing to be saved by grace through faith ; and so receive the unspeakable gift of God, that his power may operate within you, to bring you home to that fold of ransomed sinners, which is un- der one shepherd, Jesus Christ, the Great Bishop and Shepherd of souls. LECTURE III. THE HISTORY OF THE GOSPEL. Blessed be the Lord God of Israel, for he hath visited and redeemed his people. As he spake by the mouth of his holy prophets, which have been since the world began."— St. Luke, i. 68—70. In one previous discourse, we have considered the great object vv^hich the Gospel designs to accom- plish ; "to seek and to save that w^hich is lost." In another, I have spoken of the loay w^hich the Gos- pel lays open for the attainment of this object, which is " by grace through faith, as the gift of God." Be- fore I proceed to consider several distinct attributes and characteristics of the Gospel, I wish in my pres- ent discourse to set before you the history of the Gospel. By this expression, I do not mean the nar- rative of facts which the writings of the Evangelists contain, but the history of the Gospel itself as a dis- pensation to man, showing its origin and its prog- ress, in the clear manifestations of its grace to those for whom it was designed, since the fall of man. As an appropriate introduction to this subject, I have selected this text from the sacred hymn which Zacharias uttered at the circumcision of his son. This hymn was spoken by the immediate inspira- tion of God, for it is said, " that Zacharias was filled with the Holy Ghost, and prophesied" in the divine LECT. III.] THE HISTORY OF THE GOSPEL; 247 language which is here contained. Every asser- tion therefore which this hymn makes, must be in- fallible and eternal truth. The son of Zacharias was the forerunner of the Lord Jesus Christ, the Saviour of the world ; and on the occasion of his public dedication to God, his father prophesied of the character and work of that Saviour before whom he was to be sent. The Redeemer was not yet born in the lowly na- ture which he had assumed. But the faith of Zach- arias was led forward to him, when it is more than probable that none of his auditors, besides his own wife, understood the allusions which he made. " Blessed," he says, " be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up a horn of salvation for us in the house of his servant David." In the figurative language of the Israelites, a horn implies great strength ; and in the text, "a horn of salvation," is a strong salvation; an all-sufficient salvation ; a salvation to the utter- most ; or, as in our prayer-book " a mighty salva- tion ;" because accomplished by the mighty God of Israel, although he stooped to be a babe in the fam- ily of his servant David. The reference of this high title, " The Lord God of Israel," to the child who was to be born of Mary, becomes evident in the suc- ceeding verses of the hymn, in which Zacharias ad- dresses himself to his own child, whom he now held up in dedication unto God, " And thou, child, shalt be called the prophet of the Highest, for thou shalt go before the face of the Lord to prepare his ways." And this perfectly corresponds with the statement of the angel before the birth of John, " He shall be filled with the Holy Ghost, even from his mother's 248 THE HISTORY OF THE GOSPEL. [lECT. III. womb ; and many of the children of Israel shall he turn to the Lord their God, and he shall go before him, (the Lord God of Israel,) in the spirit of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord." The great event for which Zacharias thus praises God, was the incarnation of the Lord God of Israel ; the whole sum and substance of the Gospel. This raising up of a mighty salvation in the family of David, in the birth of him who was to be the Sav- iour of the world, Zacharias says was a fulfilment of all the divine promises of salvation to the people of Israel. " Blessed be the Lord God of Israel, for he hath visited and redeemed his people, as he spake by the mouth of his holy prophets, which have been since the world began." The incarnation and suf- fering of the Son of God, is the subject of the Gos- pel. This Gospel has been proclaimed by the in- spired prophets of God, from the beginning of the world. The interesting subject which I now pro- pose to you, the history of the Gospel, will lead me, I. Firstj cursorily to trace these different publica- tions of the Gospel to men, from the earliest ages of the world, in order to shew that the great truth upon which we rest our hope, the incarnation of a mighty Saviour, was from the beginning of the world spoken to our fathers by the holy prophets whom God inspired. From the day of man's fall from God, one great plan has comprehended the whole arrangement of divine providence, and divine mercy. This one plan is the redemption of the world, by our Lord Jesus Christ. For this the earth and men have been suf- LECT. III.] THE HISTORY OF THE GOSPEL. 249 fered to exist. For this the mighty revolutions of the sons of men have been overruled. For this the least event in the life of each individual subject of redemption is made to operate. And all things work together for this unspeakable good to those who love God, who are called according to this pur- pose. The Scriptures teach us that all the various parts of man's salvation have been devised from the foun- dation of the world. The great covenant of re- demption between the persons of the Deity, in which the Father, the Son, and the Holy Spirit united to bring back the captives of Satan, was made before the world was created. The great sacrifice which the law demanded, and which this covenant of re- demption provided, was then appointed, and Jesus is called the Lamb slain from the foundation of the world. The book of life was then prepared, and the saints are said to be those who are written in the Lamb's book from the foundation of the world. The everlasting home for the* saints was then pro- vided ; for thus says Jesus of the redeemed, " Then shall the king say to them on his right hand, come ye blessed of my father, receive Ihe kingdom pre- pared for you from the foundation of the world." The view which is thus presented of the great sal- vation of the Gospel, is high and comforting. For the everlasting good of the feeblest Christian, the power of Almighty God has been exerted from the beginning of the world ; and the Gospel, which in its rich and attractive invitations is preached to us, is the simple but glorious intelligence of that which occupied the wisdom and the love of heaven, before this world was formed. The redeeming visit of the ir 250 THE HISTORY OF THE GOSPEL. [lECT. III. Lord God of Israel, of which Zacharias speaks, was planned and determined before the creation, and has been announced as the object of faith to the people of God, in every age since the world began. This I will proceed to exhibit to you, and may your hearts unite with the father of the Baptist in blessing the Lord God of Israel for this work of grace. 1. We will first speak of that period of history between the fall of man and the covenant with Abraham, and shew how, in all this interval of time, God was proclaiming the glad tidings of the Gospel to men. As soon as Adam fell, the Son of God immediately entered upon the office and work of a mediator. This work he had undertaken before the world be- gan ; for he thus says of himself, " I was set up from everlasting, from the beginning, or ever the earth was." Now the appointed time had come, and in the moment of man's transgression, he immediately presented himself as the daysman between a holy, infinite, offended majesty, and offending mankind. His mediation was at once accepted, and wrath was prevented from going forth to execute the amazing curse which had been denounced against transgres- sion. It is manifest that Christ began his work of mediation instantly upon the fall, because God im- mediately exercised mercy, and did not cut off man at once as he did the angels who had sinned. But no mercy could be extended to fallen man, but through a mediator. The exercise of divine for- bearance and mercy shows the commencement of the work of the Gospel, and when the Saviour came to comfort our first parents, on the day of their transgression, in the garden of Eden, he came to LECT. III.] THE HISTORY OF THE GOSPEL. 251 geek and to save that which was lost, as much as when he came afterwards to take upon himself the nature of man of the Virgin Mary. From that day Christ took upon himself the care of his church in all his offices. He undertook to teach his people as their great prophet ; to intercede for them as their priest, and to govern them as their king. He was then set up as the captain of the Lord's host; as the captain of salvation to his church, to defend them against all their foes, and from that hour God acted solely through a mediator, in teach- ing, governing, and blessing the children of men. While on the day of the fall the Son of God com- menced the attainment of the great object of his mediation, on the same day intelligence of this was also proclaimed to man, and the Gospel was first preached upon the earth. God said unto the ser- pent, " I will put enmity between thy seed and her seed : it shall bruise thy head and thou shalt bruise his heel." Here was the first revelation of the cov- enant of grace, the first dawning of the Gospel upon the earth. By the transgression of man, the light of God's favour had been shrouded in darkness, which neither men nor angels could scatter; and when, on that day of sin, God called man to account, his heart was tilled with shame and terror. These words of God were the first dawning of a returning light. Before they were uttered there was not one glimpse of mercy ; not one beam of comfort, nor a single source of hope to the sinner. Here was a certain intimation of a merciful design to be ac- complished by " the seed of the woman," which was like the first glimmering of morning in the eastern sky. This gracious promise was given before the 252 THE HISTORY OF THE GOSPEL. [lECT. III. sentence was pronounced upon either Adam or Eve, from tenderness to them, lest they should be over- borne with a sentence of condemnation, without having anything held out whence they could gather hope of deliverance. In the institution of sacrifices, with the skins of which Adam and Eve were clothed, the Gospel was again revealed to man, and a per- manent type set up of the sacrifice of Christ, by which the power of Satan was to be subdued. The ordinance of sacrifices was instituted immediately after the revelation by the promise of the covenant of grace. Thus the first stone of the great edifice of man's redemption was laid in a prophecy of Christ, and the next in this standing type of his one sacrifice for sin. Not long after the Gospel was thus first pro- claimed upon earth, and the way of salvation through a Mediator was laid open, God began the work of actually saving the souls of men. It is probable that the first fruits of the redemption of Christ were Adam and Eve. It is probable, I say, from God's manner of treating them, in comforting them by a promise, under their awakenings and terrors; for while they stood trembling and astonished before their Judge, without any expedient from which they could gather hope, then God offered them an en- couragement, and told them of his designs of mercy through a Saviour before he passed the sentence against them. But it is certain that in their chil- dren, the great Captain of Salvation manifested his power to save to the uttermost. In the instance of righteous Abel, we hear of the first ransomed sinner who entered the inheritance of glory through Christ's redemption. In him the Gospel thus wrought its LECT. III.] THE HISTORY OF THE GOSPEL. 253 perfect work. In him the angels first acted as min- istering spirits to bring a lost soul to glory. And in him the holy inhabitants of heaven had the first opportunity to behold one of this fallen, ruined race, brought to tlie enjoyment of the heavenly rest. Thus, while they saw the first effect of the full operation of the Gospel, and could sing " worthy is the Lamb that was slain to receive honour, and glory, and blessing," he first experienced this opera- tion of redeeming love, and first raised in heaven that song of experience, " to him who had loved him, and given himself for him, and redeemed him" from misery and death, and had made him a king and priest unto God forever. By faith Abel had accepted the promises which God had given unto man ; and oflfering, in this faith, a sacrifice which was indeed excellent and acceptable, he obtained witness that he was righteous ; and by this instance of a living and sufficient faith, "he being dead, yet speaketh." By Enoch, God was pleased again with great clearness to testify the coming of the Lord to es- tablish the kingdom which was committed to him upon the earth. " The Lord cometh with ten thou- sand of his saints to execute judgment upon all." This may refer to any particular coming of Christ, and it cannot reasonably be confined to any one. But it speaks generally of his coming in the power and glory of his kingdom, and is fulfilled, both in his first coming to purchase a people for himself, and his second coming to finish the salvation of this people, and the destruction of his enemies, and to set up his glorious kingdom on earth. The coming of the Lord God of Israel to visit and redeem his 254 THE HISTORY OP THE GOSPEL. [lECT. III. people, and to place his enemies under his feet, forms the whole matter of the Gospel. To this faith Enoch was directed ; and while he prophesied of it to the men of his generation, he embraced it as the hope and comfort of his own soul. By faith in this appointed Mediator, he was translated that he should not see death ; and was not, for God took him. Noah also became a preacher of righteousness, and by the Spirit of Christ, preached to those whose souls were in captivity and bondage to the power of sin. The righteousness which he preached, and of which he became an heir, was the righteousness of faith, or the righteousness of the Mediator not yet finished, embraced by faith. With him God re- newed his covenant of grace, and gave him a prom- ise of peculiar blessings in the posterity of Shem. God accepted the sacrifice which he offered, and established with him and his seed after him, that everlasting covenant in all things well ordered and sure. By faith in this one Mediator, who was to be peculiarly the seed of the woman, by whose sacrifice a real satisfaction would be made for sin, and by whose obedience a perfect righteousness would be provided as an object of faith, all, from Adam down- wards, who were saved at all, obtained redemption. To them, in every generation, the Gospel was preached ; and the great fact which forms the Gos- pel, the incarnation and sufferings of the Son of God, was held out to them as the one grand object of their faith. By this faith all the elders or patri- archs who were redeemed, have obtained a good report, and transmitted a name to posterity which LECT. HI.] THE HISTORY OF THE -GOSPEL. 255 is honourable to God, and honourable to themselves. This faith in the divine promise of a Saviour, was to them the substance of everything they hoped for, and the sufficient evidence of the truth of these promised blessings, although they were things not seen. Since the world began, God hath spoken to men by his holy prophets of the coming of the one Redeemer, who is all our joy and all our salvation. 2. After we have thus traced the publication of the Gospel from Adam down to Abraham, there will be no difficulty in understanding and acknowl- edging its clear and full revelation to him. The Apostle Paul says, that God preached the Gospel unto Abraham, in that gracious promise, '' In thee shall all nations of the earth be blessed." The single object for which Abraham was called, and for wiiich his family were separated from all others was, that the promised Saviour might be made a more particular object of faith, as coming from him. To him, in a new and more specific manner, the covenant of grace was revealed ; and the rite of cir- cumcision was instituted as the outward sign of that covenant established with his family. To former patriarchs God had preached the Gospel, in pro- claiming a Saviour who was to come as the sinner's only hope. To Abraham he preached the same Gospel yet more clearly, in promising a Saviour to come particularly from his posterity. The glad tidings of a sufficient Mediator were clearly made known to him ; and his faith in the promises of the Gospel was so established and entire, that our Sav- iour says of him, " he saw my day, and was glad." By faith in a coming Redeemer he was justified and saved. And the faith which he had in Christ, the 256 THE HISTORY OF THE GOSPEL. [lECT. III. sure confidence with which he relied upon his media- tion and offering, are repeatedly adduced in the New Testament, as illustrating the faith with which we are required to embrace a Saviour who has finished the work which was given him to do, and has gone to the glory which he had before the world was. To Isaac the covenant of God's mercy was re- newed, and the promised Saviour foretold, as coming from his posterity ; and to Jacob, still more clearly was the Gospel preached, while Esau and his family were rejected. In the ladder which was presented to Jacob, as connecting together earth and heaven by the ministration of angels, an incarnate Saviour was offered to his faith. An open way of salvation was thus exhibited to him in vision, while in the very time of the exhibition, God renewed that gra- cious promise of a Redeemer from his seed, upon which the faith of his fathers had rested. Another most remarkable proclamation of the manifestation of God in the flesh for man's salvation was given to Jacob in his wrestling with God, and prevailing in the contest, after his return from Padan Aram. Here was a representation to his faith of the whole scene of Christ's humiliation ; God was shewn to him as dwelling indeed upon the earth, and subjecting himself to the power of his creatures ; and the all-important fact, that there was a way in which man might prevail with God and obtain a blessing, was established in his mind. So frequently had the covenant of promise been renewed and con- firmed with Jacob, that his faith rested upon a Sav- iour with remarkable distinctness and comfort. And when upon his bed of death, he left his last blessing to his sons, the most precious and desirable of all LECT. III.] THE HISTORY OF THE GOSPEL. 257 blessings, a Saviour from sin, he bequeathed to them also. One of the clearest predictions of the time and of the success of the publication of the Gospel, which the Old Testament contains, is the last bless- ing of Jacob to his son Judah. To Adam, the promise of a Saviour .was given in the general expression, "the seed of the woman." To Noah it was annexed to the descendants of Shem. To Abraham it was limited to his posterity by Isaac. To Isaac it was confined again to Jacob ; and when by Jacob it was transmitted to his children, the descendants of Judah were selected as those from whom Christ should come. Judah was to be the ruler of Israel in the person of David and his suc- cessors on the throne. And " the sceptre shall not depart from Judah," said the dying Jacob, " nor a lawgiver from between his feet, until Shiloh come, and to him shall the gathering of the people be." Thus the light of the Gospel shone more brightly in every succeeding age, as the time drew nearer in which all its promises were to be fulfilled, and its covenanted Mediator was to be manifested among men. 3. After this period it is hardly necessary to trace the history of the publication of the Gospel. From the time of Moses the whole Scriptures are full of the revelations of Gospel mercy. Every sacri- fice in the tabernacle or temple ; every type of the Jewish institutions ; every prophecy and promise of succeeding generations preached Christ to the faith of men. The wonderful visit for the purpose of redemption, which the Lord God of Israel was to make to the earth, in the fulness of his appointed time, was unceasingly proclaimed. The tide of 258 THE HISTORY OF THE GOSPEL. [lECT. III. prophecy swells from age to age, until in the time of Isaiah, it has grown into an unlimited flood ; and the Gospel is hardly preached with more clearness and power by St. Paul than by him. From the be- ginning of the world Jesus was made the one great object of faith ; and the predictions of his character and office are multiplied, until his time and place of birth, his miracles and instructions, his sufferings and the manner of his death, his resurrection and subsequent ascension to glory, are spoken of so par- ticularly and so minutely, that the language of the later prophets, appears to be rather a history of wiiat is past, than a prophecy of what is yet to come. From this history of the Gospel, you see that the sinner's ground of hope has been the same from the beginning of the world. The same Jesus who is preached to you for your acceptance, was preached to men from Adam down to Moses, and from Moses to the day in which we live. No child of man has ever passed into the heavens but through his re- demption. His offering was equally availing and prevalent for Adam and Abel and ourselves. By his own obedience no man has ever found accept- ance before God. But the same Almighty grace which has rescued the believing sinners in this con- gregation, brought the first ransomed sinner to glory, and every other one since his time. We offer no new commandment unto you, hut that command- ment which has been from the beginning, that you should believe on him who has been set up from everlasting, as the one Mediator between God and man, in whose blood alone there is redemption for your souls, even the forgiveness of your sins. LECT. III.] THE HISTORY OF THE GOSPEL. 259 II. How elevated is the view which this subject presents of the character of our Saviour Christ! His love how wonderfbl, that interposed for man in the moment of his transgression, when there was no arm that could save, and there seemed no possibility of finding any expedient by w^hicli the apparently inevitable punishment of sin could be turned aside. How^ great the power which has been exercised to accomplish this work of redemption in every age. Angels who have witnessed from the beginning his labours of love, know how worthy he is to receive blessing, and honour and glory for w^hat he has done, and they gladly unite to praise him for all his good- ness, and all his mercy. Unnumbered multitudes of ransomed saints in the enjoyment of the glory which he has purchased, ascribe all the praise for their redemption unto him. He is the head of all things in heaven and on earth, and all living beings live through him. To the once crucified and now exalted Jesus, the universe, which is upheld by the word of his power, unites to render its thankful homage. How unspeakable is the privilege which this sub- ject presents to the true believer in Jesus Christ ! The least in the kingdom of heaven is united by an everlasting bond to the glorious assembly who have been redeemed through the blood of the Son of God. The Redeemer has but one church. Angels, and living saints, and dead, but one communion make. The innumerable company of angels are subjected unto him. -The ransomed believers in his power, from righteous Abel down to this day, are partakers of his glory; and to this holy and heavenly assem- bly, the weakest believer on earth is eternally united. 260 THE HISTORY OF THE GOSPEL. [lECT. III. The poorest Christian in the world is the constant subject of angelic protection and care. And though men may despise him, the hosts of heaven dehght to watch over him, to minister to his wants, to con- sole his sorrows, to defend him from dangers, and to bring him to the salvation of which he is made an heir. How delightful is the thought that we are never alone ! In all our afflictions we have a great High Priest whom angels worship ; who can be touched with the feeling of our infirmities, and re- members whereof we are made. In our seasons of bodily suffering or family distress, in our periods of earthly adversity and want, he will be a present and all-sufficient help. When the shades of death are gathering around us, he will stand by us to al- leviate our distress and to elevate our hope. He will pass with us through the dark valley that we may be in perfect peace. In the great day of judg- ment he will own us amidst assembled worlds, as the satisfying travail of his soul. He will proclaim to the universe that we are the jewels whom he has purchased for himself, and over whom he will re- joice forever. He will accept us, poor and worth- less as we are, freely through the value of his own blood, and crown us with everlasting glory in hea- ven. How unspeakable is the privilege of being united to the whole company of the redeemed, through the precious and all-sufficient offering which is published to us in the Gospel ! And this privi- lege belongs to every one who has sought a refuge in the precious blood of a divine and mighty Sav- iour. How amazing is the conduct of those who perse- LECT. III.] THE' HISTORY OF THE GOSPEL. 261 vere in rejecting the mercies which this Gospel pre- sents to universal acceptance ! With what unut- terable joy Adam must have heard of a hope of returning peace 7 With what transport Abel must have taken possession of that home of glory to which he was carried so suddenly from the trials of the world ! And why should any of you, who need a Saviour as much as they, and to whom the bless- ings of redemption are as freely offered as they were to them, take upon yourselves the voluntary and persevering rejection of all that Christ has done in your behalf How much you w^ill desire to see one of the days of the Son of Man when the wish will be entirely vain ! It is a fact with the unconverted sinner, — despise the assertion of it as he will, — that the hour will come, when, trembling and astonished, he will crouch before the Son of Man, and beg and cry for the mercy which he has so often cast heed- lessly away. How amazing is it that the man who knows that death, and judgment and eternity are spread before him, should be willing to throw away a hope, the sufficiency of w^hich he acknowledges, while he has nothing to supply its place upon which he dare trust himself. And yet this is the conduct of every unconverted soul before me. There is not a man here, destitute of spiritual religion, with a heart unrenewed by the Holy Spirit, but is reject- ing what he knows to be a sufficient hope, while the rejection of this hope leaves his soul utterly without comfort and peace. How amazing in the sight of angels must be this course ! They won- dered when mercy was proposed to man. They must wonder still more when this mercy is again 262 THE HISTORY OF THE GOSPEL. [lECT. III. offered, after it has been rejected. They must won- der most of all, if sinners still persevere in this re- jection, and finally determine to choose darkness rather than light. LECTURE IV. THE WISDOM OF THE GOSPEL. We speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory. — 1 Corinthians, ii. 7. The object which the Gospel is to attain, the icay in which it is to attain it, and the history of its at- tainment of this object in past ages, have occupied our attention in three former discourses. I wish now to speak of the several characteristics of the Gospel itself, as a dispensation of divine grace and mercy to man ; to shew its unsearchable icisdmn] as an expedient for man's salvation ; its almighty jioiver' as an instrument for the accomplishment of this end ; the grace and love which are displayed in the gift which it offers unto man, and its excellency and glory ^ as a revelation of the character and purposes of God in his relation to fallen man. My present subject is the unsearchable icisdom of God, as displayed in the Gosjoel^ as an expedient or plan for man^s salvation. The text which I have selected contains St. Paul's description of this wisdom, as proclaimed by him and liis fellow^ apostles. When he carried the Gos- pel of Jesus to the enlightened and philosophical inhabitants of Corinth, he was aware that they sought after wisdom, and expected him to develope to them some new scheme of philosophy which 264 THE WISDOM OF THE GOSPEL. [lECT. IV. should furnish matter for their own speculations. In opposition to this desire of theirs, he professes to them the single determination with which he came to them, which was to make known to perishing transgressors, Jesus Christ and him crucified, as the only foundation for hope or acceptance before God. This preaching rejected all the enticing words of man's wisdom ; all the false and delusive words of persuasion with which other teachers were accus- tomed to come to them ; and depended for its whole success, upon the demonstration of the Divine Spirit and the power of God. He did not attempt to flat- ter them upon their own powers of understanding, nor to submit to the decisions of their natural and darkened reasons, the truth which he was sent to teach. He told them of their sins and dangers, and he held out to them freely the remedy which divine grace had provided for their wants. Such preach- ing, which dealt only with men as poor and depraved creatures, which addressed them from an eminence of authority, as those who were lost, was regarded by them as foolishness, and their proud hearts de- spised him. for the bold assertions which he made of the necessity of man, and of the abundant mercy of God. But though he has often adopted their own scornful expression, and called the preaching of the cross of Jesus foolishness, he denies that such was really the character of his preaching. " We speak wisdom," he says, " among them that are perfect," or able to understand us, " yet not the wisdom of this world ;" no wisdom of man's discovery. '' But we speak the wisdom of God in a mystery; the wisdom which has been hidden, but which God or- dained before the world to our glory." LECT. IV.J THE WISDOM OF THE GOSPEL. 265 The apostle here, as in many other places, calls the Gospel the " wisdom of God." He describes it as wisdom which reveals such things as eye hath not seen, nor ear heard, nor the heart of man con- ceived ; as wisdom which is revealed to man solely by the Spirit of God, that Spirit which searcheth all things, even the deep things of God, and which the natural or unrenewed man cannot discern or under- stand. " We speak," he says, in preaching the Gos- pel, " the wisdom of God." This display of Divine Wisdom, which the Gos- pel makes, has before been ''hidden in a mystery." It was not clearly revealed until the preaching of Jesus brought life and immortality to light. It was concealed in the types of the Jewish religion, and in the predictions of the Jewish prophets ; and so hid- den in the mysterious representations of the Old Testament, that none of the princes or wise men of this world knew it; but in their ignorance of it, crucified the Lord of glory. But although the wis- dom displayed in the Gospel was hidden in a mys- tery, before its perfect revelation in the coming and sacrifice of the Lord Jesus, it was wisdom ordained before the foundation of the world. The whole plan of bringing from among men many sons to glory, through the sufferings of the Captain of their salva- tion, was devised and determined before the crea- tion of man ; and the Gospel which Paul preached and which we preach, is but the intelligence of that plan of mercy which God ordained then for man, as a manifestation of the unfathomable depths of his own wisdom. From this declaration of the apos- tle I derive my present subject of discourse. The Gospel displays the unsearchable wisdom of Grod, 12 266 THE WISDOM OF THE GOSPEL. [lECT. IV. which ordained a plan of salvation and glory for sinners before the foundation of the world, and con- cealed it in the mysteries of the Old Testament until he came, in whom all these mysteries were to be fulfilled and made plain. I. The Gospel displays the wisdom of God, in a consideration of the peculiar difficulties which it was required to meet. In this view it may well be called the " wisdom of God in a mystery," for the extent of wisdom displayed is deeply mysterious. In the fall and disobedience of man, so many difficulties, and apparently such insurmountable difficulties were created, that all hope of his restoration would vseem impossible. A holy being had become a polluted and guilty one. How should he be restored 7 The holy and unbending law of God had been violated. How should the breach be made up 7 The maj- esty and faithfulness of an all-powerful God had been offended. How should it be appeased 7 It will be remembered that these questions were now agitated for the first time. All these difficulties had occurred in the case of the angels who had sinned ; but there was no purpose to save them, and there- fore there was no necessity to ask, in their case, how the difficulties should be overcome ; with them sin had its perfect work, and the wages of sin was death. In the case of man's transgression there was a previous determination to save them from the ruin in which they were inv^olved, and the demand for wisdom was to solve the way in which it should be done. We will suppose for a moment that it had been left to man to devise a way for his own restoration to the divine favour ; or that every cre- ated mind had been consulted by him for that end ; LECT. IV.] THE WISDOM OF THE GOSPEL. 267 and can you conceive that any way would have entered into the thoughts of any finite heing, But an immediate and absolute pardon, by a single sove- reign act of mercy 7 We may see many difficulties attending such an exercise of mercy ; and whether it would have been at all consistent with the honour of God's character, it is utterly impossible for us to say. None but God can know what it is within the power of God to do. But we may safely say, even if we suppose such an act of mercy, under existing circumstances, j^ossible, it was not the way which would the most highly honour the character of God, nor was it the way which was most suited to the wants of the occasion, and therefore it was not the way which a God of infinite wisdom thought best to adopt. Indeed, while I say we may see many difficulties attending an exercise of absolute mercy, under the circumstances of man, it appears to me entirely proper to say, that such an act of mercy would have been impossible. God, who delights in mercy, would surely have spared the sufferings of an innocent and holy Saviour, had the salvation of man been possible without their endurance. How great was the difficulty which was here pre- sented ! and what wisdom was demanded to meet the necessities of the case ! Everything in the case was new. Every path to be trodden was hitherto untried. The breach which sin had made was infinitely wide. It was an ocean over which no created intelligence could travel ; and the redemp- tion of a single soul was so important and precious, that so far as men or angels were concerned, it must have ceased forever. To meet this infinite demand ; to make up all the difficulties which the case in- 268 THE WISDOM OF THE GOSPEL. [lECT. IV. volved, and to bring God and man together across this unmeasured alienation, was required in the Gospel. And here the wisdom of the plan by which it proposes to accomplish the purpose is gloriously displayed. When all created minds acknowledged that the case was hopeless, God brought forward to the view of his creatures the hidden wisdom which he had ordained before the world. He thus exbited new views of his manifold wisdom. He made the fall of man an occasion of manifesting more clearly his own glorious perfections. This was his purpose and design, — and the difficulty in removing man's guilt, and restoring a ruined world to his favour, and at the same time bringing eternal glory to the character of God, was met and an- swered in the abundant provisions of the Gospel. There is not a question to be asked in reference to man's salvation, which the Gospel does not answer. It abundantly saves the sinner, and it brings the highest glory to God. The wisdom of the Gospel provisions supplies all your wants. It makes a guilty being a pardoned and justified one. It converts a polluted and defiled creature into a holy and perfect one. It satisfies all the demands and denunciations of the law. It per- fectly compensates the offended faithfulness and majesty of the Creator, and restores man to God, and reconciles God to man. The difficulty which existed in the case of the first transgressor remains in the case of every other sinner to be converted unto God ; and the wisdom of the Gospel as an ex- pedient of salvation, is displayed in meeting and supplying this amazing difficulty whenever a sinner is brought home to God. LECT. IV.] THE WISDOM OF THE GOSPEL. 269 II. The wisdom of the Gospel is displayed in the manner' in which it glorifies all the divine attributes. While it manifests abundant mercy on the part of the Great Creator, in his dealings with his creatures, it does not in the least degree compromise any other of his perfections in the exercise of mercy. If you will conceive of the relation in which man, as a sinful being, stood towards God, you will see how all the attributes of the divine character were at war with him. God had given him a law in the hour of his creation, and had bound that law upon him in the most solemn manner. He had voluntarily and un- necessarily broken that law, and now, in the pres- ence of all beings, the Creator and his creature were at variance, — as it were, in an awful contest, whether the Creator should be true to his word, in the pun- ishment and destruction of the creature, or the crea- ture should triumph in his rebellion over the in- stability of his God. Angels stopped to witness the result. Fallen spirits watched the progress of this conflict. And there seemed to depend upon tlie issue, the one momentous question, shall God be the ruler of his creatures or no ? The holiness of God was called to express its abhorrence of sin, as it had done before. The jus- tice of God was called to execute immediate ven- geance on those who had committed sin, as it had done upon Lucifer and his host. The truth of God was called to fulfil the threatenings which had been denounced against sin. And yet, amidst all these difficulties, God so loved the world that he had de- termined the whole of men should not perish, but some of them should have everlasting life. If the transgressor should receive an immediate and un- 270 THE WISDOM OF THE GOSPEL. [lECT. IV. conditional pardon, how should the holiness of God be displayed, or his justice honoured, or his truth preserved inviolate? Shall all these glorious at- tributes be despised and passed over utterly un- heeded? The character of God is glorious, and must be glorified in the salvation of man ; but how it should be so glorified, the wisdom of men and angels could never determine. No means had been provided for the restoration of fallen angels, and no angel could tell what means should be provided for the restoration of fallen man. The attributes of God evidently required the punishment of sin. If the idea of a substitute had entered into any created mind, the difficulty was at once seen, how can an innocent being be punished for the guilty? Can God accept a substitute 7 Can it be imagined that he would inflict, with his own hand, suflferings be- longing to the guilty upon one without sin ? Here the Gospel displays its wisdom. It announces a substitute for the sinner. It exhibits the whole system under which this substitute was offered and accepted. But if only the fact that a substitute would be accepted had been suggested, all creatures might ask, where shall one be found who can bear the punishment deserved by the millions of mankind ? Were all the angels in heaven able to render such a service to a single man ? Could any one less than the living God himself undertake such a work ? Could it be conceived possible, that God should be willing to do this for creatures who had trampled upon his laws ? And if he were willing, how could it be done ? How shall God endure sufferings for man ? How shall anything which he thus does be LECT. IV.] THE WISDOM OF THE GOSPEL. 271 put to man's account ? And if God were willing to become man, and to put himself in the place of man, and to do and suffer what man was bound to do and suffer, how could it consist with the holiness and justice of God, to let the innocent suffer and the guilty go free 7 yea, to let the innocent suffer, that the guilty might go free 7 The more we enter into the consideration of these things, and contemplate all the difficulties, which the holy attributes of God inevitably threw in the way of man's recovery, and the impossibility that any created w^isdom should devise a way in w^hich they could be reconciled, we see the wisdom of the Gospel the more wonderfully displayed. Here divine wisdom interposes. Here the wisdom ordained in the councils of the Eternal Trinity before the world began, is exhibited. The intelligence of God's own determination unravels every obscurity and doubt, and throws new and in- finite honour upon his own character. Behold this glorious plan. God's co-equal, co- eternal Son, shall undertake for us. A body shall be given him. In the fulness of the time before ap- pointed, he shall be born as man. As the substitute and surety for our souls, he shall bear our burden of sins in his own sacred body upon the cross. By his own obedience unto death, he shall work out an everlasting righteousness, commensurate with the utmost claims of the law for all who believe. Thus every attribute of God shall be honoured, and God shall be just, and the justifier of him that believeth in Christ Jesus. Contemplate this " wisdom of God in a mystery." A mediator ! That mediator, God ; that God, man ! That Deity incarnate, suffering ! Those sufferings borne in the stead of man ! His 272 THE WISDOM OF THE GOSPEL. [lECT. IV. whole obedience too accepted for sinful man, and imputed unto him ! Sinners by this rescued and reconciled to God ! Sinners so reconciled, restored to the divine image, approved of God, justified be- fore the assembled universe, exalted to thrones of endless glory ! and all this in perfect consistency w^th the honour of God; yea, glorifying in the highest degree, the divine perfections. This is God's plan for the salvation of a ruined w^orld. This is the intelligence w^hich the Gospel brings. Surely in the contemplation of it we can only exclaim witli the apostle, " O the depth of the riches of the wis- dom and knowledge of God ; how unsearchable are his judgments, and his ways past finding out !" And with him also, we may declare in reference to all who are ignorant of this wisdom, " 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." Would to God we could all say also with him, " God hath revealed them unto us by his Spirit, that we might know the things which are freely given to us of God." III. The wisdom of the Gospel is displayed in its perfect adaptation to the accomplishment of the great purpose which it designs. The mark of true wisdom is in the best arrangement of means to obtain a de- sired end. The great object of the Gospel is to seek and to save that w^hich is lost, to convert sinners unto God, to make a time of restitution throughout the world, in which God shall return to bless his creatures, and men shall return to submit them- selves to God. It operates upon a lost and ruined world ; and from it, it wishes to bring many sons unto glory. Its wisdom is manifested in its being LECT. IV.] THE WISDOM OP THE GOSPEL. 273 perfectly adapted to accomplish this whole end. The provisions of the Gospel are the evidence and fruit of God's reconciliation to man. The one great offering for sin which it presents has made up every breach, has taken away every obstacle, has opened to the sinner a path of glory and blessedness. God is able to forgive and save every transgressor on earth, in consistence with his own honour; and therefore as our last head shewed, so far as he is concerned, the wisdom of the Gospel is proclaimed, in his acknowledgment that it is sufficient, and that he is willing that all should be saved and come to the knowledge of the truth. But man is yet alien- ated, and must be brought home to God ; and the Gospel shews the wisdom of its plan in its perfect adaptation to the great end of converting and renew- ing him. The great fact of the Gospel, the incarna- tion and sufferings of a glorious Saviour, is the one great instrument of good to the rebel sinner; and the continued exhibition of this one great fact is the means, and the only means, of bringing back to God the hearts of his creatures. Take the instance of the individual sinner con- verted unto God, and what has produced the effect upon him which is so manifest 7 He was dead in his sins ; cold, heartless and unconcerned. The one object then, was to rouse him to reflection, and to» produce a true sorrow for sin in his heart. But what could do it ? No remonstrance of moral pre- cepts, no appeal to the dominion of reason, no argu- ments founded upon his own ability to rise. No. Had these beer, all the instruments employed, he would have remained eternally, as multitudes do under such instruments, a dead and ruined sinner. 274 THE WISDOM OF THE GOSPEL. [lECT. IV. But he heard of a crucified Jesus. He was made to look upon him whom he had pierced. He saw an agony and bloody sweat drawn out by his transgres- sion. His conscience felt and owned the guilt. A crucified Jesus ! This planted thorns in his pillow ; this made him water his couch with his tears ; this agitated his breast with grief and anxiety. The preaching of the Gospel, the exhibition of the great fact of the Gospel, convinced him of sin. Ingrati- tude to a Saviour, contempt of his blood, neglect of a soul for which he died, filled him with anguish, and compelled him to ask forgiveness from him who had borne his sins and carried his iniquities. In this effect the wisdom of the Gospel was displayed. It awakened and convinced a sinner who could re- sist everything but this one instrument of God. It brought down into the dust of humiliation, a rebel who could harden himself against every other in- strument and power, who could mock at all other solicitations as the horse mocketh at the battle. When this rebel was awakened, convinced and made to cry out in the bitterness of his anguish, the next object was to elevate his affections to God, to bind him eternally to a Saviour, and to save him from going back to the captivity of Satan ; but no instrument could do it save the same Gospel. The same great fact which had aroused him, gave him peace. It was not the moral or natural perfections of the Deity ; it was not the beauty of his service nor the holiness of his habitation, that bound his heart to heaven, and led him to seek the inheritance of the saints in light. It was a bleeding Lamb, a suffering Emmanuel, a Redeemer crowned with thorns, that took away the anguish of conviction, LECT. IV.] THE WISDOM OF THE GOSPEL. 275 gave him peace in believing, and filled his soul with love to God. He was made alive by receiving Christ to live in him. He was brought to glorify God in his body and spirit which were his, by feel- ing that he was bought with a price, and that Jesus had died for him. The life he now lives is sus- tained by the Gospel alone ; and being made one with Christ, through a cordial acceptance of his sal- vation, he brings forth fruit of holiness unto God. This has been the one course of proceeding from the beginning; and millions of rebellious beings have been awakened, convicted, created anew, and bound in an everlasting covenant to God, by the operation of this single instrument of good. Here the Gospel has displayed its wisdom, and God has been infinitely honoured in the operation of this plan. This is not the wisdom of this world. It appears to be foolishness in the carnal eye. Unconverted men can see no beauty in Jesus, no reason in the simple preaching of what he has done, no connec- tion between this and any change to be accom- plished in the human character. In their proud language it is unphilosophical and absurd. But in spite of all their objections and contentions and pride, it still produces the effect desired when no- thing else can do it ; and thus shews itself to be the wisdom of God, though from the men of this world it is hidden in a mystery. The apostles went out to tell the simple fact of the crucifixion and exalta- tion of the Son of God for the salvation of sinners; and though all the wise men derided them, their preaching made multitudes cry out together, " Men and brethren, what shall we do ?" and added multi- 276 THE WISDOM OF THE GOSPEL. [lECT. IV. tudes to the church who should be saved. They feared no repetition; they expected no weariness; they provided for no love of change ; they ceased not to teach and to preach Jesus Christ, and God confirmed his word everywhere by its glorious re- sults. We have the same Gospel, and it still pro- duces the same effect. Though disputers of this world still deride, the more exclusively and entirely we preach Jesus Christ, the more abundant are the effects upon the hearts and characters of men. When we are willing to trust God's wisdom, and to throw ourselves altogether upon the great fact of the Gospel, to preach, not ourselves, but Jesus Christ the Lord, we are blessed ; sinners are awakened and converted, and God is honoured in spite of all the exclamations of proud and captious men, " How can these things be ?" The Gospel is the only possible instrument for this end. There is no sinner converted but by its power ; and the wisdom of God is thus unceasingly displayed. Every song in heaven, and every true prayer and thanksgiving upon earth, unites to utter the same truth ; we are washed and made white in the blood of the Lamb ; and mysterious as this wis- dom is to the princes of this world, it is wisdom or- dained before the world to our glory. These three views display the wisdom of the Gospel as an expedient for man's salvation ; in the difficulty which it meets, in the glory which it brings to God, and in its adaptation to produce the end which it designs ; " We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory." IV. How vain are the objections which men LECT. IV.] THE WISDOM OF THE GOSPEL. 277 make to this system of grace and salvation! This is God's plan. It is marked with the wisdom of his character. It has glorified him in an amazing degree, in the effect which it has produced through- out the world. Though many of you may see no reason in this system, and may persuade yourselves to believe that there is something in it which is con- trary to your reason, rest assured, if you will throw yourselves with faith upon it, you will find it to be the power of God unto salvation to your souls. You have not a want w^iich it will not supply. It will meet your whole necessities. It will abun- dantly answer your prayers. This is the true and proper test of the fitness and wisdom of the Gospel ; the test of experience. Try this system. Taste and see that the Lord is gracious. To this point would I lead your affections and plans. I cannot stop to argue about the externals of this plan before the tribunal of man's wisdom. You may be speculatively believers, while you are prac- tically unbelievers. You can know nothino^ of the wisdom or the fitness of the Go.spel, unless you are willing to receive it and try it under the shape in which it comes to you, as a remedy for your dis- eased and ruined souls. If you are willing to be convinced of your necessities ; if you are ready to acknowledge that you have deep and fatal spiritual wants, and are willing to lay yourselves down as a free offering before the feet of a crucified Saviour, this Gospel will tell you all you can desire to know, and give you all you can need to possess. Your blinded reasons may urge a thousand ques- tions which God has not answered, and w^hich man cannot answer, about this heavenly system; and 278 THE WISDOM OF THE GOSPEL. [lECT. IV you may be persuaded to say, I cannot accept it be- cause I cannot understand it. This is no fair or accurate test of any remedy for evil. Go with a deep conviction that you are guilty, and deserve condemnation; that you are ruined, and have no help. Go with a penitent and sorrowful spirit, in remembrance of your sin, looking upon the load you have heaped upon a dying friend. Go with the lan- guage of unfeigned humiliation, with a sincere de- sire to obtain pardon and peace in the relation be- tween your soul and God. Go thus to the feet of Jesus, and ask for the remedy which he bestows. If then, you are sent back empty, if you find that the Gospel can do nothing for you, that your load of guilt is unremoved, and your souls have no peace with God, then may you, with much greater show of reason, pronounce upon the unfitness of the Gos- pel to answer your necessity. But until you have tried and found the trial vain, you cannot with the least propriety, urge a single objection to the terms and operation of the Gospel. Are you willing to make this trial? Are you ready to test by experience, the sufficiency of Christ? He invites you ; he advises you ; he warns you ; he encourages you ; he entreats you all, to submit your wills, your desires, your characters, to him ; and by his Spirit he will enable you to know and under- stand the things which are freely given you of God ; and this acceptance of the Gospel shall furnish you a salvation that can be obtained by no other instru- ment or method. LECTURE V. THE POWER OP THE GOSPEL TO SAVE. I am not ashamed of the Grospel of Christ, for it is the power of God unto salvation, to every one that believeth.— Romans i. 16. Attempts to discredit and oppose the preaching and influence of the Gospel of Christ have attended its progress in every age. When inspired apostles proclaimed its saving truths, they were in no degree more acceptable to sinful men than they are now. To the self-righteous Jews, the Gospel was a stum- bling block, because it conceded nothing to the merit of human w^orks. By the conceited Greek it was accounted foolishness, because it paid no deference to the arrogant claims of human reason. It was in- conceivable to those who confided entirely in their own wisdom and strength to do good, that the change of the whole character, and the salvation of the soul of man, should be effected by means apparently so unsuited to the end. Accordingly they opposed and derided the preaching of the Gospel, as the tale of babblers, and the fancy of an uneducated sect. But what then ? Because wicked men deride, shall apostles shrink and be silent 7 St. Paul avows a purpose far from this. In the face of all opposition and of all reproach, he declares himself not ashamed of the Gospel of Christ, because it would prove to 280 POWER OP THE GOSPEL TO SAVE. [lECT. V. be, as it was designed to be, the appointed and suc- cessful instrument of the power of God, for the sal- vation of mankind. Infidelity might scorn its in- fluence. But faith would reap the glorious benefits which it conferred. *' The Gospel of Christ" is the intelligence of what God, the Father, the Son, and the Holy Ghost, has done for the salvation of man. It is the history of the advent, incarnation and death of God's dear Son as a Saviour for sinners, and the offer to them of all the blessed results of his work of merit and grace. It announces God as reconciled to man in the death of his Son, — and by the influence of this intelligence, it persuades men by the power of the Spirit, to be reconciled to God. This is God's ap- pointed instrument, and the power of God, for the salvation of those who believe. This is the subject to which I would call your attention in this dis- course ; the Gospel of Christ the manifestation of di- vine poicer in the salvation of mankind. It is a sub- ject so glorious, that we may well unite with the apostle as we consider it, in the assertion, '' I am not ashamed of the Gospel of Christ." We may regard this manifestation of divine power, under the two aspects, of the work which God has accom- plished for us, by the meritorious obedience and death of the Lord Jesus Christ, — and the work "which he accomplishes in us by the renewing oper- ations of the Holy Spirit. I. The Gospel manifests the power of God, in the revelation which it makes of lohat God has done for us by the obedience and death of his dear Son. As transgressors against God, the law held us in bondage, kept us under condemnation, and bound LECT. v.] POWER OF THE GOSPEL TO SAVE. 281 US over to endure the wages of sin in everlasting death. We were wholly without hope, because we were without power to satisfy the law, and break the bondage wherein we were held. But this bon- dage God has broken by the gift of his own Son. He has been set forth in the suffering nature of man, as the propitiation for our sins. He has thus re- leased us from condemnation, and provided a sacri- fice and offering which meets every penalty of the law, and gives a new and glorious hope to all who are ready to come unto God through him. In the obedience which the Lord Jesus has thus rendered to the law, and the satisfaction which he has made to its demands, he has silenced all its denunciations, and opened a new and certain way of life to the guilty ; and the Gospel, in proclaiming this wonder- ful provision of divine mercy, becomes the power of God unto salvation to those who believe. But re- lease from condemnation is not all we need. We must have also a title to glory, a right to enter into the kingdom of God. And this can only be the re- sult of a perfect and unspotted obedience of divine commands. Here also, the power of God interposes, and the Gospel proclaims the work. In the obedi- ence which the Saviour has rendered to those com- mands which are holy, just, and good, and which cannot be annulled, he has brought in an everlast- ing righteousness for all who believe in him. By his obedience the law is magnified, and many whom it condemned are made righteous. In this perfect offering of obedience God displays his power to save. He can justly exercise loving kindness to those who were condemned to death, and can raise the prisoner from the dungeon to set him upon the throne ; and 282 POWER OF THE GOSPEL TO SAVE. [lECT. V. in the very act of his release can honour the law which held him in condemnation. Again, as fallen beings, Satan held us in captivity — we were under the power of the god of this world, and he exercised over the hearts and habits of all, a ruinous dominion. But from this power the Lord Jesus Christ has rescued us. He has overcome him that had the power of death. When he hung bleed- ing upon the cross, and was, to the view of the igno- rant, himself subdued and destroyed, he triumphed over Satan, spoiled principalities and powers of darkness, and made a show of his conquest openly. And by the proclamation of this one great fact, that Christ Jesus died upon the cross for sinners, the Gospel has been the instrument of overthrowing the kingdom of Satan in every age, and setting up the empire of the Son of God upon the earth. Thus the power of God is manifested by the Gospel in its revelation of what God hath done f(yr us by his Son. The influence of this work is dis- played in heaven, in the acceptance there, of this sufficiency of the Lord Jesus Christ in his offering for sinners ; in his prevailing intercession as our great High Priest ; and in the continual crowning of the subjects of his redemption for his sake. It is exhibited on earth, in the increasing testimony which is borne to the glorious redemption that has thus been finished ; in the providence which causes all things to work together for the salvation of those whom it has purchased ; in the continual progress of the truth, in its conquest over darkness and er- ror ; in the converting and justifying of multitudes of sinners, and giving their guilty consciences peace with God; in the glorious triumphs which it ac- LECT. v.] POWER OF THE GOSPEL TO SAVE. 283 complishes for them over death, and the abundant entrance which it gives them to an eternal glory. It is manifested in hell, in the restraint v^^hich has been put upon the power of Satan ; in the limits which it affixes to his designs of malice ; in the sub- jection which it compels him to acknowledge to the Lord Jesus Christ as head over all ; and in the triumphs which it is daily attaining on earth, by the ransom of men from the grasp of his power. Throughout the universe, the Gospel thus proclaims the power of God, as manifested in the salvation of men. It opens a satisfaction and righteousnes#suf- ficient for the whole world. It provides a new and living w^ay to God, for every sinner who will receive it. It thus restores a lost world to God, against whom they had rebelled. And declares the whole work of merit in their behalf, as complete in the obedience unto death of the Great Captain of their salvation. II. The Gospel manifests the power of God, in its exhibition of the icork ichich God accomplishes icithin uSj by the Holy Spirit. 1. Take a view of this exhibition of divine power, as it has been given, upon the immense scale, which the past history of the Church of Christ presents. Reflect upon the whole progress of the Gospel in the world, and upon the innumerable multitudes of souls who have been actually rescued by its opera- tion, from the bondage of sin, through the power of the Holy Ghost. How wonderful is the display which is thus made of the divine power ! Who has caused this " little stone cut out of the mountain without hands" to grow into a mighty mountain, and establish itself in all the kingdoms of the earth 1 284 POWER OF THE GOSPEL TO SAVE. [lECT. V. Who has constrained such millions of sinful men to submit their hearts to a doctrine everywhere spoken against, upon the testimony of a few poor and de- spised persons ; to a doctrine wholly opposed and offensive to the propensities of their own nature ; to a doctrine involving unceasing self-denial, and the assumption of a severe and painful cross 7 Who has induced men thus to submit themselves to one whom they have never seen, and in whom if they had seen him, they would have beheld no beauty that they should desire him 1 Who has persuaded theni to endure all griefs and sufferings, in hope of a reward, long deferred, and offering no ground of as- surance that it should ever be bestowed, but faith in his power who had promised it, and requiring on the way to its attainment, a perpetual contest with persecution, suffering, and death 7 In all these effects, w^hich men have seen, and do not, and cannot deny, how elevated is the view which is presented of the power of the Gospel, as a divine instrument ! Call up before you, the un- counted souls who have been rescued from the power of Satan, and brought into subjection to the King of saints. By what means have they been delivered from their bondage 1 How have they broken their chains 7 Has the power of human eloquence, the excellency of human speech or wis- dom, the influence of argument or moral suasion accomplished this effect ? No, not in a single in- stance. Nothing but the Gospel, with the power of the Holy Spirit, has ever emancipated a single soul, or conferred upon one, the enjoyment of lasting peace. But this has been in every age quick and powerful, and sharper than a two-edged sword, 12 LECT. v.] POWER OF THE GOSPEL TO SAVE. 285 as God's appointed means for turning thousands from darkness to light, and from the power of Satan unto God. Multitudes in every age have been living witnesses of its power ; and by its enlightening, com- forting, sanctifying energy, have been created anew, and filled with all joy and peace in believing. This extensive exhibition the world still beholds. It still wonders at these effects, and is unable to ac- count for them. They are seen, wherever the Gos- pel is faithfully ministered. The simple preaching of a crucified Christ, is still tiie hammer which breaks the rock in pieces, and the mould which forms after the divine image, the subjects of its power. Wherever you look abroad upon the Chris- tian Church, you see this invariable connection be- tween divine truth, and divine power. Thus myr- iads are every year converted unto Christ. Angels behold with joy the power of the Lord. The name and work of Jesus are constantly glorified. And extensive revivals of religion under the preaching of his truth, show the presence and power of God in his Church, and his blessing upon the truth which he has revealed. With false systems of doc- trine, all the eloquence and talent of men convert no sinner's soul. But the lifting up of a crucified Saviour, however feebly done as it regards the tal- ent of the preacher, draws all unto him. Under other preaching, religion dies, and hardly the form of godliness remains. Under the simple preaching of the cross of Christ, grace, mercy and peace are multiplied among men ; and God confirms his word with the demonstration of his own Spirit, and with divine power continually attending. 2. Take a view of this exliibition of divine power, 286 POWER OF THE GOSPEL TO SAVE. [lECT. V. upon the narrower, but not less interesting scale, which the restoration of the individual sinner to God and holiness displays. See here, what God is doing for man, under the Gospel, by his Holy Spirit. Who awakens and converts the careless sinner^ and turns his mind from the power of Satan unto God 1 His natural mind refuses all subjection to the will of God. The strong man armed keeps his palace, and his goods are in peace. Without any concern for himself, and in a determined contest with his Crea- tor, he sets himself to oppose the grace of the Lord Jesus. And never, until he is subdued by a power stronger than himself, is his soul spoiled of its rebel- lion, and renovated in love. What but the Gospel of Christ, is thus mighty through God, to the pull- ing down of his strong holds, and of every imagi- nation which exalteth itself against God ? When Jesus stilled the tempest with the two words, *' Peace, be still," men wondered at the exhibition of his power, and said, " What manner of man is this, that even the winds and the sea obey him 7" But the conversion of a sinful heart is a far greater work than the stilling of the ocean. The sea will sometimes be calm of itself But the wicked are always, " like the troubled sea when it cannot rest, whose waters cast up mire and dirt." To still this raging sea, is a divine work alone. How remark- ably God contrasts these two, by the prophet Jere- miah 1 " I have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it ; and though the waves thereof toss themselves, yet they cannot prevail ; though they roar, yet can they not pass over it. But this people hath a revolting and rebellious heart They are revolted and gone." LECT. v.] POWER OF THE GOSPEL TO SAVE. 287 What subdues this revolting and rebellious heart, but the power of God in the Gospel ? What stills it into the calmness and beauty of a spiritual life, but the word of God by his Spirit? This is the chosen instrument of divine power, and is made the savour of life unto life, in the new creation of the sinner, not by the will of the flesh, nor by the will of man, but by the power of God. How elevated and wonderful is this display of divine power! The minister of Jesus speaks in the ears of a dead man, whom no thunder could have awakened, and he rises up to give ^lory to God. The Saviour calls upon men through him, to deny themselves, to part with their chosen sins; sins which they have es- teemed their ornament and subsistence; to reject with contempt, the allurements and opposition of the world ; to rejoice if they are counted worthy to suflTer shame for Christ's sake ; and they obey him instantly, without conferring with flesh and blood. Their earth-bound aflfections are lifted up to heaven. Their boastful spirit of rebellion is humbled to the meekness of the lamb. The very heart which yes- terday proudly said, " Who is the Lord, that I should serve him," to-day asks in humble depend- ence at the feet of Jesus, " Lord, what wouldst thou have me to do." I ask what power has accom- plished this change of heart and character; what power can accomplish it, but the Gospel ? Who justifies the penitent believer ^ and gives him perfect peace and acceptance with God 7 It is the Grospel which the Holy Spirit brings. This comes to the mourning transgressor, as a ministration of righteousness, as a word of reconciliation and peace to his anxious soul. This opens the prison doors. 288 POWER OF THE GOSPEL TO SAVE. [leCT. V. and sets the captive free. The power of the law was great, and the mighty thunderings with which it was given, represented it. But it was a power for destruction only. It could only hold down a man who was dead before. It could never give him life again. . How much greater is that power of God in the Gospel which gives him new life ; raises him up to a new and everlasting being, — passes by his transgressions, and gives him liberty and boldness in the presence of the King of saints ! This the Gospel by the Holy Spirit is made to do. It takes away the burden of guilt from the sinner's soul ; it silences every accuser ; it fills him with the confi- dence of hope ; it forbids every weapon which is formed against him to prosper ; it condemns every tongue that rises in judgment against him. The justification which it gives, is a perfect and entire one. The sins of a life, however accumulated, how- ever aggravated, are blotted out in one moment, and that forever. A new and perfect righteousness is bestowed upon him ; and he stands before God, not only without a stain of guilt, but with a character as perfect, and a title to an inheritance of glory as entire, as if he had been perfectly obedient, and without transgression. In this total change of the sinner's relation to God, the Gospel makes every- thing sure forever. It turns forever aside the edge of judgment; and rejoices in a victory over con- demnation ; and asks in triumph, " Who shall lay anything to the charge of God's elect ? It is God that justifieth ; who is he that condemneth'? It is Christ that died, yea rather, that is risen again; who is ever at the right hand of God ;" and thus relieving the believer's soul from fear, from danger, LECT. v.] POWER OF THE GOSPEL TO SAVE. 289 and from death, it shews itself the power of God unto salvation. Who cairies on in increasing holiness, the work of grace which has been thus commenced, for the converted and justified sinner ? The application of the same Gospel by the same Spirit, is the only in- strument for renewing the souls of men in holiness. They are sanctified through the truth ; according to the Redeemer's prayer, '' Sanctify them through thy truth ; thy word is truth." They are thus daily led to be more conformed to the image of God. The heavenly teaching of the Spirit forms Christ more perfectly in their souls, — writes the divine law upon their hearts ; and makes it their delight to do his will. This is a continual exhibition of the power of the Gospel. The impression upon adamant from the t^uch of a seal, would not be more wonderful, than this transformation of an earthly and degraded soul into the perfect image of Christ, by the preach- ing of the word of his truth. Yet men beholding in the Gospel, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, by the Spirit of the Lord. They are thus made par- takers of a divine nature. Christ is made their sanctification. They are made holy, because they are made one with him, and receive from his ful- ness, grace upon grace. The application of the great truths of the Gospel to their hearts, by the power of the Spirit, destroys the temptations of sense,— overcomes the allurements of the world; bruises Satan under their feet ; makes them in the likeness of the Lord Jesus, holy, harmless, undefiled, and separate from sinners. What other instrument produces this effect ? Surely none. And in this, 13 290 POWER OF THE GOSPEL TO SAVE. [lECT. V. there is a constant display of the power of God in the Gospel, for the salvation of those who believe. Who upholds^ and preserves unto final salvation^ those who are thus brought to a knowledge of the truth 7 The Gospel is the great instrument of the Spirit, for keeping every child of God through faith unto salvation. By the divine power attending its ministrations, it is able to keep him from falling, and to present him before the throne of God with exceeding joy. It is an incorruptible abiding seed within him ; a tree of life which brings forth per- manent and increasing fruit. Every branch in- grafted into Christ which beareth fruit is purged, that it may bring forth more fruit. From him, the believing soul receives life more and more abun- dantly. How glorious is this exhibition of divine power in feeble, fallible man ! It is like keeping a spark alive in the midst of an ocean ; a sustaining of hope against hope. The subject of a Saviour's grace is encompassed with innumerable difficulties. Many and heavy loads unite their weight upon him. He bears the burden of a wounded spirit ; the an- guish of indwelling sin ; the weight of a suffering body ; the scorn and reproach of Satan and the world. But amidst all these, Jesus gives him, by his Spirit in the Gospel, " beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness." When fearfulness and trem- bling come upon him, and his steps are almost gone, this is his comfort in his affliction, that the word of God hath quickened him, and that God will per- fect that which he hath wrought for his servant. He leans, under the teaching of the Gospel, upon no created strength ; he looks not for the help of man. LECT. v.] POWER OF THE GOSPEL TO SAVE. 291 He trusts to the word of divine promise in the Gos- pel, and stays upon his God as there revealed. He easts his whole care upon him who hath begun a good work in him, confident that he will carry it on unto the day of the Lord Jesus. In this trust, he is never forsaken, nor is the Spirit of God taken from his soul. This divinely preserving power of the Gospel is often displayed through a long course of years, and in circumstances of great trial and dis- tress. '' Eighty and six years," said Poly carp upon the day of his martyrdom, ^' have I served Jesus of Nazareth, and he has never forsaken me." What can be a more delightful testimony to the worth and power of the Gospel, than the reflection of an old man who has passed through all the sorrows of life, and gained the period when all the charms of earth have lost their power, " I have been young, and now am old, and yet saw I never, the righteous for- saken ;" '' to me, Jesus is still precious ?" But this testimony is given every day, and God is thus hon- oured in the power which he exhibits in the Gos- pel, to sustain and preserve all who have trusted themselves to him. Who finally crowns the subjects of grace in eter- nal glory ? There is the consummation of this dis- play of divine power. For every child of God on earth, this work of grace shall be assuredly per- fected. As the ransomed of the Lord, they shall return to Zion, with songs and everlasting joy upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away. Then how wonderful will be the display of power in that work which God has accomplished for man through his Spirit by the Gospel ! How amazing the grace 292 POWER OF THE GOSPEL TO SAVE. [lECT. V which has brought so many children of wrath and sin, to be heirs of everlasting glory ! The sufferings of Jesus will have receiyed their full reward. He shall be glorified in his saints, and admired in those who believe. He shall rejoice forever over the vast multitudes whom he has redeemed, and washed from their sins in his own blood, and brought home to God. Countless armies shall assemble before him with his mark upon their foreheads; all, the fruits of his redemption ; plucked from the jaws of the lion ; begotten again by his Spirit to the enjoy- ment of this lively hope ; secured in an everlasting possession of the glory of God, and of the presence of the Lamb. But who hath done all this '? What instrument of amazing povA^er has been here dis- played ? Every soul will answer, " God, through the offering of his Son, and by the power of his Spirit, in the Gospel." The work in every instance has been the same. A vessel of wrath fitted to destruction, has been brought as a vessel afore pre- pared for glory, to the everlasting habitation of God, for the Master's honour and use. Unnumbered millions, who were by nature, poor and miserable and blind and naked ; — for whom when they were without strength, Christ died ; will be seen gathered in the Father's house, rescued by the power of the Spirit through the Gospel, and made to shine as the brightness of the firmament, and as the stars forever and ever. III. In this wonderful exhibition of divine power in the Gospel, we are taught the proper ground for human hope. It is the power of God as promised and exercised in the Gospel of Jesus. If you look upon your own LEOT. v.] POWER OF THE GOSPEL TO SAVE. 293 characters, you find yourselves utterly weak and unworthy. All reflections upon yourselves will in- evitably be of the most humiliating and painful character ; and if you were compelled to receive the wages which you have earned by your own conduct, you could not sustain the load. You have nothing which you can offer unto God. There is no part of your lives which could furnish you a sufficient hope of acceptance before him, and if he should call you into judgment, it must be to condemn and des- troy you. But while you are thus entirely deficient in yourselves, there is offered to you in the Gospel of Jesus, a sufficient and abiding hope. There the divine power presents itself to your acceptance, as all-sufficient for your wants, and invites you to lean upon it, as a staff which can never be broken. Will you then be persuaded to cast out all idea of trusting in yourselves ; to renounce all dependence upon your own character and conduct, and to seek a righteousness beyond yourselves, in the perfect and spotless obedience of the Son of God 1 You are simply invited to accept the provisions of the Gospel ; and as Noah, believing God's word, sought refuge and protection in the ark, and as the per- secuted Israelite, trusting the divine command, found a shelter in the city of refuge, so to flee to the work which the Lord Jesus has finished, and venture yourselves upon that without fear, and plead nothing but that for your acceptance before God. If you are convinced of your wants, and of your total in- ability to save yourself, and are ready to be freely justified and freely saved by the power of Christ, everything is ready for you. The sacrifice and obe- dience of Jesus have been accepted in your behalf. 294 POWER OF THE GOSPEL TO SAVE. [lECT. V. God is well pleased in him, and well pleased to save you for his sake ; and nothing is wanting, but that you with a penitent and humble spirit should receive the blessings which are so freely offered you in Christ Jesus. The Gospel presents you all with a foun- dation upon which you may securely build. With- out fear or doubting you may embrace this glorious hope ; and when you do embrace it in your hearts, all your guilt shall be removed, all your dangers shall pass away, and everlasting light and glory shall rest upon your souls. Do not /trust yourselves before a heart-searching God with any other ground of hope ; for plead what you will, you will be inevitably condemned. When God riseth up in judgment you cannot answer him, or stand before him, save in the all-sufficient and prevailing merits of an incarnate and suffering Sav- iour, which have been thankfully embraced and dwelt upon by you. 2. You see to whom all the praise is to be given for the work of salvation. In this work man is nothing. He brings to it no strength, no merit, no claim of any kind. You are to ascribe the whole glory to that mighty Saviour who loved you, when you were dead in trespasses and sins, and inter- posed his power and his worthiness for you, when you were perishing, without strength and without hope. To him let your thanksgivings be every day addressed, as you are led on from strength to strength. In him let all your confidence be placed, for what he has promised to do for you, while you are passing the wilderness of life ; and when you are brought to rest, in the presence of his glory, to him will you find yourselves constrained to offer all the honour LECT. v.] POWER OF THE GOSPEL TO SAVE. 295 and praise for what he has been pleased to under- take and finish in your behalf. He is the great ob- ject of universal praise ; all the angels of God worship him ; all the spirits of just men made per- fect ascribe honour unto him ; and from our hearts he asks the same tribute of thanksgiving and honour. Give him glory before your feet stumble upon the dark mountains, and he turn the light which you look for, into the shadow of death. Be wise in making him your friend while his mercies are offered you in his word, and let the power of the Gospel be for you a power to save. For reflect, I pray you, in conclusion, that the same power which the Gospel has to save, it has to destjvy. It increases the condemnation and misery of those who reject it, and it were far better, never to have heard its gracious invitations, than having heard them to cast them voluntarily away. To this destroying power of the Gospel for those who reject it, Jesus refers when he says, '^ Whosoever shall fall on this stone shall be broken, but on whomso- ever it shall fall, it will grind him to powder." It has an irresistible energy. It comes with an over- whelming force upon those who have despised its mercies, and makes it better for such persons if they had never been born. This Gospel must appear in the great day, as a witness for, or against every child of man. It will bear testimony for all who have accepted its invitations, that justice is satisfied, and all condemnation must pass away ; that the Lamb is worthy, and for his sake, infinite honour and glory must be bestowed on them. It must witness against all who have refused its mercies, that they are without hope ; the law must take its course, POWER OF THE GOSPEL TO SAVE. [lECT. V. while their condemnation and ruin have been aw- fully increased, by choosing death rather than life. With a destructive weight it falls upon such, to grind them to powder, to consign them over to ever- lasting ruin, and to bind them in chains of eternal darkness and death. Happy will it be, for all before me, to have this powerful Gospel, a witness of approbation and not of condemnation, in that solemn day. LECTURE VI. THE POWER OF THE GOSPEL TO CONDEMN. . Whosoever shall fall on this stone shall be broken ; but on whomsoever it shall fall, it will grind him to powder. — St. Matthew, xxi. 44. It is an abiding promise of the Most High, " My word shall not return unto me void ; it shall accom- plish that which I please, and prosper in the thing whereto I sent it." Not one of the divine purposes can fail ; nor though men do not believe, can the truth of God ever be made of no effect. But such a promise has a special application to that word of reconciliation which is revealed in our Lord Jesus Christ ; to those glad tidings of mercy which this divine Saviour has proclaimed to mankind. The preaching of the Gospel, as the solemn and authori- tative publication of the will of God, can never be made a matter of indifference to men. God's glo- rious designs will in no degree come short of their ultimate accomplishment, whether men will hear, or whether they will forbear. " We are unto God, a sweet savour of Christ, in them that are saved, and in them that perish ;" the instruments at all times of manifesting his power, and shewing forth his glory. But it remains to be determined by men's acceptance, or rejection of the Gospel which we preach, whether we shall be to them " a savour of life unto life, or a savour of death unto death." The 13* 298 POWER OF THE GOSPEL TO CONDEMN. [lECT. VI. Gospel of Christ comes with all the weight of in- finite authority, to a world at enmity with God. And while for some, it effects its grand object, in their conversion unto God, as the power of God unto salvation ; to others, it becomes the occasion of in- creased guilt and condemnation. In comparison with their new amount of transgression thus accu- mulated, it may be justly said, that had not its bless- ings come upon them, " they had not had sin, but now they have no cloak for their sin." ''This is their condemnation, that light has come into the world, and they have loved darkness rather than light, because their deeds are evil." The Gospel is in every case a manifestation of divine power among mei^. To those who refuse its offers of mercy, it is still the power of God, though they pervert its in- fluence, by their own rebellion, to their increased condemnation and more aggravated ruin. This latter exhibition of the divine power in the Gospel, our Lord describes in our text. He reminds the Jews of the testimony which the Scriptures had given unto him, as the chosen corner stone, which, though rejected by those whose duty it was to build upon it, was nevertheless exalted to be the head of the corner, in man's salvation ; and which in this exaltation in defiance of the opposition of men, man- ifested the Lord's work, marvellous in human eyes. He warns them, that while their rejection of this chosen foundation of human hope, would not over- turn his purposes, it would inevitably injure, per- haps finally destroy themselves. " Whosoever shall fall on this stone, shall be broken ; but on whomso- ever it shall fall, it will grind him to powder." My design with this text, is to consider the LECT. VI.] POWER OF THE GOSPEL TO CONDEMN. 299 poicej^ of God as exhibited in the Gospel, upon those icho reject its offer of salvation. It describes this exercise of power, under a twofold aspect. I. Its present operation, in some respects bene- ficial to those upon whom it is exercised. II. Its future operation w^iolly condemnatory and destructive. The fact that men do thus reject the offers of the Gospel cannot be denied. Comparatively few to whom the truths which it reveals, are uttered, re- ceive them with love, and are begotten again by their renovating influence, to that lively and glori- ous hope which the Gospel sets before them. Mul- titudes under the most faithful preaching of the Gospel, continue to harden themselves against the word, and remain impenitent for sin, and without a hope of the glory of God. The same divine testi- mony which is made to pluck some from eternal ruin^ only furnishes arguments to others, by which they may resist its influence. The fire which melts the wax, is equally powerful and sure in its opera- tion to harden the clay. The experience of num- bers will testify, that the preaching of the Gospel has far less power over their minds now, than it had in some previous period of their life ; and the diffi- culty in taking off the serious impressions which it makes upon them, is continually growing less. But has this preaching of the truth therefore produced no effect upon them 7 Alas, far enough from this. The responsibility which they have assumed, is momentous. The consequences which must flow from their neglect of so great salvation, eternity can alone adequately reveal. The Son of man came not to destroy men's lives, but to save them. And 300 POWER OF THE GOSPEL TO CONDEMN. [lECT. VI. yet it would be good for some, to whom he has come, if they had not been born. The main object of the Gospel, is to declare a free and finished salva- tion to guilty men, through the blood of God's dear Son ; and to open thus to perishing sinners, a way of escape from the wrath to come. But when the attainment of this object is arrested by man's per- version, and sinful men count themselves unworthy of eternal life, the almighty power of the Redeemer is still displayed ; and every knee is compelled to bow to him, and every tongue to confess his great- ness and his glory. Men may wickedly set their faces against the truth, they may even raise the cruel arm of persecution to arrest its progress, and to cast down its dominion. But the darkness of a cloud might as well attempt to extinguish the lustre of the celestial bodies, or the violence of a tempest, to disturb the order of their motions. Th^re is a power attending the progress of the Gospel, which shall certainly prevail over the gates of hell ; and a wisdom, which no adversary shall be able to gain- say or to resist. I. The Gospel manifests this power of God over those who reject its offers, in a present operation^ in some respects beneficial to those rcho suffer it. '' Who- soever shall fall on this stone, shall be broken." 1. It impresses conmctions^ often very deep and 'solemn convictions, upon their minds. One of the peculiar offices of the Holy Ghost, is to awaken and convince the consciences of men, by the instrumen- tality of the word of Gk)d. With some, this convic- tion is the preparation for a thorough and spiritual conversion. He leads them from the consciousness of their misery and danger in an unpardoned state, LECT. VI.] POWER OF THE GOSPEL TO CONDEMN. 301 to count the message of the Gospel worthy of all acceptation ; to adore the grace which offers them reconciliation with God ; and to accept with thank- fulness, as their garment of salvation, the perfect righteousness of the Lord Jesus Christ. But there is often a conviction of the truth fastened upon the minds of others, which is allowed by them to pro- duce no saving change of character or state. It is a conviction which drives them from their strong hold of opposition, makes their own hearts secretly con- demn them, and constrains them to acknowledge the truth which they do not love. Thus the Sav- iour proclaimed his truth to the Jews, with such a convincing power, that " no man was able to an- swer him a word." Thus the persecutors of Ste- phen were not " able to resist the Spirit with which he spake," though they gnashed their teeth upon him in their fury, and conspired and accomplished his death. This is the universal operation of the word of God. It shuts up under the deeper consciousness of sin, all who w^ill not fall down before it, and give glory in their conversion to the Lord God. It so surrounds men with its powerful annunciations, and hedges in their way with invitations and warnings, that there is no avenue left them for escape. God calls upon men themselves, to decide upon the jus- tice of his demands, and the truth of his represen- tations. " O my people testify against me, what have I done unto thee 1 Wherein have I wearied thee 7 How shall I pardon thee for this ? Are not my ways equal ? I will judge you every one after his own ways." He thus elicits their condemnation from their own mouth ; and in an undeniable dera- 302 POWER OF THE GOSPEL TO CONDEMN. [lECT. VI onstration of their personal ingratitude, seals upon them, their own conviction and acknowledgment of their guilt. While in the solemn declarations of the Scripture, we affirm that " the unrighteous shall not inherit the kingdom of God," that " God hath concluded all under sin," the consciences of many, who will not submit to the warnings of the Most High, are compelled to acknowledge to these descrip- tions of the sinner's state and danger, " such also are some of us." Their vain ideas of security are over- thrown. Though they profess themselves free from guilt, they do not feel so. Their delusive hopes are swept away. Their refuges of deceit all fail them. They stumble at the word being disobedient. They will not acknowledge, or build upon the appointed corner stone. But they find it ever in their way, and falling upon it, they are broken, in unavoidable con- victions of their guilt and danger. 2. The Gospel excites fears^ often awakening and alarming fears, in the consciences of the unconverted. Fear is an uniform attendant upon conscious guilt. When the conscience of a guilty man is aroused, he trembles at the shaking of a leaf The shades of solitude have a darkness for him, which the pious and believing do not find. The truth of God seems to wring from him, the despairing exclamation of Ahab, " Hast thou found me, O mine enemy ?" The Scripture gives many solemn and instructive illustrations, of this arresting influence of the divine message upon the minds of the worldly and rebel- lious. See the prisoner in chains pronouncing sen- tence upon his judge, and the proud man who fills the throne of power, trembling under the justice of the condemnation. Hear the wicked Ahab say of LECT. VI.] POWER OF THE GOSPEL TO CONDEMN. 303 Michaiah the prophet, " I hate him, because he doth not prophesy good concerning me, but always evil f and yet he quails and trembles, while the fettered prophet exclaims, in the majesty of conscious truth, '' If thou return at all in peace, the Lord hath not spoken by me." See Felix quivering under the power of the truth, when the man who was bound with a chain for the hope of Israel, " reasoned be- fore him, of righteousness, temperance, and judg- ment to come." Thus numbers have trembled un- der the solemn preaching of the word of God, w^ho have notwithstanding perversely rejected the warn- ings which it proclaimed. Perhaps it will be said that every unconverted man is not thus alarmed under the preaching of the divine w^ord. But the reason for this, is not to be found, in the ineffi- ciency of the word, or in the greater stoutness of their rebellious hearts, but in the ignorance which tills the minds of some, and the reared obduracy which has been allowed to encase the consciences of others. But even here, when the convincing power of the Spirit attends the dispensation of the word, and rouses from their slumber, the legion who have taken possession of the sinner's soul, — he will see its truth, and believe and tremble under its influence, though seven other spirits of sin, worse than the first, afterwards enter into him, and he is finally left to perish in his transgressions. Such fears will excite men to solemn determinations of amendment, and vehement desires for salvation, though they endure only for a season. Often will the strong and exceeding bitter cry of Esau, '' Hast thou not another blessing 7 Bless me, even me, O my father," be heard in death, from men who have POWER OF THE GOSPEL TO CONDEMN. [lECT. VI. thus sold their birthright, and trodden under foot the Son of God. They water their couch with un- availing tears. They find their peace of mind to be banished forever. And yet they will not relinquish their habits of sin, the guilt of which gives tliem such uneasiness, and often distress. Thus the Gos- pel displays its power, even over those who reject its offers of grace. They fall upon this stone, and are broken. 3. The Gospel lays powerful and important re- straints upon the unconverted. It often almost per- suades them to submit to its influence, and follow Christ in newness of life. We cannot look upon the present state of the world, without being con- vinced, that corrupted as it now is, the mighty hand of God is notwithstanding remarkably laid upon it, for the restraint of its iniquity. Sin rarely produces its perfect work. The tide of its determination is arrested. The divine assurance " hitherto mayest thou come, but no further," stays the accomplishment of its plans. Unconverted men do not, and cannot, push to the extreme point, the tendency of their corrupted principles. They are held back in courses which they fondly love, and forced into external compliances, which theiy have no inward principles to sustain. The preaching of the Gospel exercises a power, to bind them down to comparative moder- ation in their transgressions, and to compel them to desist from their headstrong course of degradation and ruin, even though like the chained tiger, they may fret themselves into a rage, under the imposi- tion of its restraints. This restraining power of the Gospel is habitually seen, exercised over many who will not subniit to its converting power. Herod LECT. VI.] POWER OF THE GOSPEL TO CONDEMN. 305 would do " many things" under the persuasion of John, though he would not part with Herodias, even for him. Agrippa was " almost persuaded to be a Christian," after the preaching of St. Paul, yet he could not enter into his bonds. Even Ahab, reek- ing with the blood of an innocent subject, humbled himself in sackcloth, under the warnings of Elijah. The native tendency of the human heart is to entire alienation from God. This tendency under the preaching of the Gospel, God habitually restrains. Like an invisible power which should hold a mass of rock floating in the air, does the secret energy of the truth retard the tendency to ruin, of the un- converted soul, — a tendency as inherent as the grav- itation of the stone, — and compel the carnal mind to stop and question with itself, whether it shall serve God or Mammon. The Gospel thus shews itself to be the power of God, even over those who willingly reject its offered blessings, and remain without an interest in its promises, by convincing, alarming, and restraining them, even though they may remain finally uncon- verted. They fall upon this chosen and exalted corner stone, in their refusal to employ it according to the divine command, as the foundation of their hope, and they are broken. They feel and acknowl- edge its power, notwithstanding they affect to de- spise it. They are kept back by its influence from their full courses of rebellion. They are not able to do all their will. And although they are finally condemned, for thus loving darkness rather than light, the restraints under which the Gospel places them here, are a beneficial operation. God displays towards them in all this course of authority over 306 POWER OP THE GOSPEL TO CONDEMN. [lECT. VI. them, remarkable long-suffering and mercy, enduring with them, as vessels of wrath fitted to destruction, and giving them 'space to repent of their evil deeds, before they are finally called into judgment before him. II. The Gospel manifests its power over the un- converted, in a fature operation which is wholly con- demnatory and destructive, " On whomsoever it vshall fall it will grind him to powder." What words could more emphatically and solemnly display the utter final destruction of ungodly men ? A sinner falls on this stone in his own rejection of it. It be- comes to him a stumbling block and a rock of of- fence. But he is arrested and held back by its power, in his progress of wickedness to destruction, even though he perishes in this rejection at the last. It falls again upon the sinner, in its final influence for condemnation, — ripening him for judgment, and increasing his condemnation, — so that his final con- dition becomes far worse, from the precious privi- leges which he has so ineffectually enjoyed. '' That servant which knew his Lord's will and prepared not himself, neither did according to his will, shall be beaten with many stripes ; but he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes ; for unto whomsoever much is given, of him shall be much required." " He that despised Moses' law, died without mercy under two or three witnesses : of how much sorer punishment sup- pose ye, shall he be thought worthy, who hath trod- den under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanc- tified, an unholy thing, and hath done despite unto the Spirit of grace T LECT, VI.] POWER OF THE GOSPEL TO CONDEMN. 307 1. The Gospel produces this effect of condemna- tion upon those who reject it, by the increased Iios- tility and opposition against itself, which it excites among them. It thus displays its power often in a very remarkable way, and wicked men exhibit a consciousness of this power equally remarkable. When a man cautiously buckles on his armour, and stands with much determination upon his defence, and enters into a contest watchful and guarded, he shews himself expecting an antagonist of great com- parative power. It is fighting not as one that beat- eth the air. How often do sinful men with such a vspirit and determination as this, meet the preaching and the power of the truth of God. They fill their mouths with arguments ; and in manifest fear of the influence of the word of God, they fix themselves, in prepared and steadfast opposition to its power. Let the secret places of their wickedness be un- touched, and the prophets cry peace, peace to them in their sins, and they will move on quietly and softly. Great external decorum in their relations to the ordinances and services of religion, will often conceal the real bitterness of their unsubdued hearts. But let the word of God be brought into direct op- position to their plans and habits of unbelief and sin, and they are driven from their assumed tran- quillity, the philosophic dignity of their demeanour, to the extremes of anger and violence ; like the river which flows easily and silently in an unob- structed channel, but foams, and chafes, and rages, when its progress is arrested or impeded by inter- vening rocks. Sin cannot bear to be disquieted ; — far less, to be encompassed and shut in, by the sol- emn and unbending warnings of God. And the i^. POWER OF THE GOSPEL TO CONDEMN. [lECT. VI. Gospel becomes thus a remarkable test of the char- acter of men ; as the manner in which the avowed preaching of it is received, becomes generally, an equally striking test of the measure of fidelity in its ministration. If the trumpet of the watchman give an uncertain sound, the most worldly and unsub- dued hearer will be willing to endure, perhaps to listen. But if the messenger of Christ come forth, with simple, solemn, and unequivocal words of warning ; if he make the sins of men to find them out, in his pointed appeals from God to their con- sciences and hearts ; then the Gospel shews its power, in the extreme hostility which it excites. And as the hunted lion will turn at last in despair, upon his pursuers, and spend his utmost strength in a last defence, so do the raging passions of the un- converted soul, unite themselves in the vain deter- mination to cast down the power of this Gospel, and to sustain by efforts of violence, the dominion of sin. This hostility of the finally unconverted against the truth and will of God, is thus increased by the preaching of the Gospel, in proportion to the fidelity of its ministration. And the rejected Gos- pel thus matures them for a judgment which linger- eth not, and a damnation which slumbereth not. The despised cornerstone is thus rolling back upon them in an alarming return for their contempt. And the sad final result, the text describes. " It will grind them to powder." 2. The Gospel shews this power over the uncon- verted, in the aggravation ichich it adds to their- con- ^mnation and punishment. Every neglected privi- lege is a swift witness against the soul to judgment. The unspeakable mercies of the Gospel, abused and LECT. VI.] POWER OF THE GOSPEL TO CONDEMN. 30^ trampled on, constitute that amount of guilt, for which the infallible word of God has denounced a far sorer punishment than death without mercy. " If I had not come and spoken to them," said the Saviour of the unbelieving Jews, " they had not had sin ; but now they have no cloak for their sin. If I had not done among them, the works which no other man did, they had not had sin ; but now they have both seen and hated, both me -and my Father." The violations of the precepts of God's holy law, do not form the only, nor the chief provocation, for which the wrath of God breaks out upon the un- converted to the uttermost, at the last. For all these, pardon was freely offered ; and for the con- demnation which they have deserved, a ransom was freely provided. Sins like crimson and scarlet could have been washed away, in that blood of Jesus Christ which cleanseth from all sin. But the con- tinued rejection of the mercies of the Gospel, the refusal of this ransom and forgiveness, the rejection of the anointed Son of God by whom they w ere of- fered, constitute a transgression, for which there re- maineth no more sacrifice, and the guilt and ingrati- tude of which make all other sins of no comparative account. This burden, the rolling back of a rejected Gospel brings upon the unconverted man forever. The wicked of all lands, and all generations, will rise up in the judgment against him, and condemn him. His portion is the wrath of the Lamb, the just vengeance of a despised Redeemer, from which he will vainly seek a refuge beneath the rocks and the mountains. Every year's continuance in the unprofitable enjoyment of the means of salvation, renders this condemnation the more certain and in- *310 POWER OF THE GOSPEL TO CONDEMN. [lECT. Vt. evitable. In the degree in which advantages are great, will judgment be the more speedy, as well as the more dreadful. Just as the sun ripens the more hastily the fruit which is trained against the wall, does the faithful preaching of the Gospel mature with the greater rapidity the measure of their guilt, who have unavailingly received its great and pe- culiar bounties. Forbearance may be long and pa- tiently extended, towards those who have never known this more excellent way. But a swift de- struction must attend the ingratitude and hardness of their hearts, who despise the free and clear offers of that life, which is laid up for guilty man in God's dear Son. The stone must fall on them, and grind them* to powder. Long neglected grace will call down a swifter and heavier judgment. And the Gospel will shew the power which attends it, in a resistless and everlasting (condemnation, of those who have thus loved darkness rather than light. III. How serious and important are the consid- erations which are presented in this testimony from the word of God ! How fearful is their condition, who are living without God in the w^orld, amidst the abounding mercies which he hath offered in his Son, and converting the unspeakably gracious bless- ing of a Saviour for the perishing, into an increased condemnation, and more aggravated curse! And yet there are no truths connected with the redemp- tion of man, more undeniably certain, than those which have been here considered. The responsi- bility which is thus made to rest upon man amidst these privileges, cannot be avoided, or laid aside. If the careless sinner refuse to hear the preaching which only aggravates his condemnation, and heap LECT. VI.] POWER OF THE GOSPEL TO CONDEMN. 311 to himself teachers more suited to his itching ears, he does not alter in any degree, the condition or prospects of his soul. The same responsibility arises, and the same condemnation accrues, from a refusal to listen to what the Lord God hath spoken. The glad tidings of a Saviour are proclaimed, and it is the duty of sinful men to hear with thankfulness, obedience and joy, the heavenly message which is delivered to them. Jehovah hath spoken to us in his Son ; and every soul which will not hear this last great messenger from God, shall be cut off from among his people. The only way to escape con- demnation, is freely and thankfully to submit your- selves to God ; to kiss the Son, before he be angry, or his wrath be kindled but a little ; and thus to ac- complish that determination, which the Spirit of the Lord would lead your hearts to make, to seek him while he may be found, and to call upon him while he is near. You must embrace the truth with a thankful and contrite heart, receive Christ within you as a hope of glory, and thus become new crea- tures in him. The longer this full conversion unto God is deferred, the greater becomes your danger and your guilt; and the more rapid the progress, and the more irreversible the certainty, of that ever- lasting destruction which you will bring upon your- selves. Here only is there salvation. If you are ever plucked from ruin, it can only be, by finding by the experience of your own hearts, in the Lord Jesus Christ as offered in the Gospel, the power of God unto salvation. To lead you to this, all the in- vitations and influences of the Gospel are continu- ally combined ; goodness and mercy are thus follow- ing you all your days. God is waiting to be gra- 318 POWER OF THE GOSPEL TO CONDEMN. [leCT. VI. cious to you, and even after so long a time, he urges you still to hear his voice, and harden not your hearts. And if, amidst all these amazing mercies, you refuse to hear his gracious entreaties, and count yourselves unworthy of eternal life,^ — how manifest it must become to yourselves, and to all others, that your damnation is just. LECTURE VII. THE GRACE OF THE GOSPEL AS A DIVINE GIFT. The unsearchable riches of Christ. — Ephesians hi. 9. We understand these, as the unsearchable pro- visions of grace, which are contained in the Gospel of Christ. These provisions the Apostle Paul was sent to offer to the Gentiles ; and in the whole of his ministrations, he shews us the remarkable difference which there is between that view of the Gospel which is the result of speculative examination merely, and that view of it which has been formed from an experience of its life-giving power. The man who examines the Gospel upon its exterior, sees much in it to admire, for its beauty of moral precepts, its attractive examples of personal charac- ter, and its peculiar revelations of the existence and character of God ; and upon this ground he may ad- vocate and enforce the system of religion which he conceives the New Testament to contain. The man who has experienced the power of the Gospel to convert and sanctify, forgets these pecul- iar reasons for valuing its revelations, in his won- dering admiration of it, as a system of unsearchable grace for the chief of sinners. Our minds will nat- urally dwell upon that aspect of this system with the most constancy and delight, which we feel to be 14 314 GRACE OF THE GOSPEL AS A DIVINE GIFT. [lECT. VII. most suited to our individual wants ; and if we have felt ourselves to be ruined sinners, and have sought in the Gospel a rennedy for our necessities, w^e shall pass over every minor characteristic, and adore the exceeding riches of grace which Almighty God has been pleased here to exhibit. This view of the Gospel occupied the thoughts and ajffections of the Apostle Paul. He seldom speaks of Jesus or his dispensation, except under the idea of a scheme of glorious salvation ; of which, in infinite mercy, he had been made a subject, though he was before a persecutor, a blasphemer, and in- jurious. Paul's knowledge of the truth w^as the re- sult of an experience of its power ; and to the same experience, he desired to bring all to whom he ad- dressed himself, as an ambassador of Christ. He had found a home, a resting place for his soul, dwelling in Christ ; and Christ had found an equally permanent abode in his soul, dwelling in him. No view of the Gospel is so honourable to God, or so comforting and suitable to ourselves, as this to which your attention is now to be directed : the riches of its grace as a divine gift to man. The apostle states to the Ephesians, that God especially designed, in the salvation which he liad provided in the Gospel, " to shew in the ages to come, the ex- ceeding riches of his grace in Christ Jesus ;" and to further and promote this design, had commissioned him, though less than the least of all saints, to preach among the Gentiles '' the unsearchable riches of Christ." I have selected these words of the apostle as a text, because they shew the fact, which it is my design to exhibit in this discourse, that the provisions of grace offered to sinners in the Gospel, LECT. VII.] GRACE OP THE GOSPEL AS A DIVINE GIFT. 315 are truly unsearchable. They are adequate to sup- ply every want ; they are adapted to every circum- stance and relation of man ; they are sufficient for the necessities of the wkole race of men. I. The unsearchable grace of the Gospel is dis- played in the freeness with which it offers every blessing to man. It requires nothing to be done by us in order to merit its blessings. It never puts us upon earning an interest in the mercies which it has provided. To the utmost meaning of the terms, every blessing of the Gospel is a free gift of God to man. They are as much so as the manna which was rained from heaven upon the Israelites, or the w^ater which followed them from the rock in their w^anderings through the wilderness. Under this character, as free and unmerited gifts, the privileges of the Gospel are presented through the whole in- spired volume. The first promise of a Saviour is a remarkable illustration of this fact. That promise w^as not given in answer to any solicitations on the part of our first parents. They could hardly be supposed able to conceive of the possibility of such a promise. Indeed it was not literally given to them at all. It was included in the threatening which was denounced by God against the serpent who had deceived them, and not personally addressed either to Adam or Eve ; " I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruivSe thy head, and thou shalt bruise his heel." The Saviour was thus a free gift of God, a gift unthought of by man ; and every blessing which the Saviour brings, is as entirely a free gift as himself " The wages of sin is deatli, but the gift of God is eternal life through Jesus Christ our 316 GRACE OF THE GOSPEL AS A DIVINE GIFT. [lECT. VII. Lord." The whole amount of mercies and privi- leges which the Gospel bestows, are unclogged with any conditions. The gracious invitations which it addresses to men, are entir«ly unlimited in their ap- plication. " Ho ! every one that thirsteth," it says upon the high places of the earth, " and he that hath no money, come buy and eat ; yea, buy wine and milk without money and without price." And again, in the conclusion of its book of grace, it says again, " The Spirit and the bride say come, and let him that heareth say come, and let him that is athirst come, and whosoever will, let him take of the water of life freely." Now here is exhibited the unsearchable riches of the Gospel. It comes to creatures who can do no- thing to deserve its blessings, or to acquire an inter- est in its glorious promises, and presents itself as perfectly suitable to their wants, by offering freely and unconditionally to their acceptance, all the mer- cies they can desire. Fallen creatures can do no- thing to restore themselves. The angels who are confined in chains of darkness can do nothing to ob- tain salvation from their ruin. They are utterly incapable of meriting God's favour, and we are equally so. No salvation would avail us anything which required us to do anything previously, to de- serve its bestowal upon us. The whole Scripture unites to caution us against the thought of earning grace : '' Say not in thine heart, who shall ascend into heaven? that, is to bring Christ down from above; or who shall de- scend into the deep? that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy LECT. VII.] GEACE OF THE GOSPEL A3 A DIVINE GIFT. 317 heart ; that is, the w^ord of faith which we preach ; that if thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." Yes, ice do preach, as the Holy Ghost preaches throughout the whole Bible, that to receive every divine blessing by faith freely, as it is freely offered, is the only office assigned to any child of man. After we have embraced the invitations of the Gospel, we have much to do to honour and adorn it in all holy conversation and godliness ; yet our first reception of its blessings must be altogether free, and we must stand indebted for them solely to the sovereign grace of God. But, while I merely say the Gospel shews its riches of grace in offering every blessing freely, I say too little. St. Paul expresses the greatest jeal- ousy upon this subject. He declares that if vre at- teuipt to do anything, however good in itself, expect- ing by it, either in whole or in part, to merit our sal- vation, we make void the whole Gospel. " Behold I, Paul, say unto you, that if ye be circumcised, Christ shall profit you nothing." Salvation must be wholly of works, or wholly of grace. If salvation were of works, in ever so small a degree, there would be room for boasting; for we should have done something for ourselves. Whereas, under the Gospel, boasting must be utterly excluded ; and sal- vation from first to last, must be received as a free gift of God for Christ's sake. What unsearchable grace is this ! and still more so, if you consider to whom such offers are freely 318 GRACE OF THE GOSPEL AS A DIVINE GIFT. [lECT. VII. made. The invitations of the Gospel are presented and pressed upon the attention of beings universally depraved ; beings who perversely reject all that has been done for them, who stand out to resist its gra- cious influence, and to fight against God, until they are subdued and led captive by a power stronger than themselves. These gracious invitations ot God follow these creatures, through all the wanderings of their sinful lives, still pressing upon their attention the solemn call, '' Turn ye, for why will ye die." The Gospel of Jesus, in the tenderness of its com- passion, literally persecutes the sinner with its en- treaties that he would be saved. It will not give him up. It is like a rich and noble prince, who should follow a mendicant up and down, beseeching him to accept the assistance which he offers ; and thus freely offering, and perseveringly offering, un- searchable riches to sinners who could deserve no- thing, who despise and reject the mercies which are presented, and weary the patience of the Most High with their perverseness, the Gospel displays its un- speakable grace as a gift of God to those who are really perishing in their sins. II. The unsearchable grace of the Gospel as a divine gift, is displayed in the fall and perfect man- ner in which it communicates its blessings to man. There is not a want in the sinner which it does not abundantly supply. Are we by nature wretched and miserable, and poor, and blind, and naked ? It gives us, without money or price, gold tried in the fire, that we may be rich ; and white raiment to cover us, that the shame of our nakedness may not appear; and it anoints our eyes with eye-salve, that we may see. It fills the hungry with good things, LECT. VII.] GRACE OF THE GOSPEL AS A DIVINE GIFT. 319 and exalts those of low degree. How beautifully, and in what lively colours, is this fulness of Gospel provisions exhibited by the Spirit of God, speaking through the prophet Isaiah in that passage which our blessed Lord applied to himself in the first pub- lic discourse which he ever delivered : " The Spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings unto the meek ; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound ; to proclaim the acceptable year of the Lord, and the day of ven- geance of our God ; to comfort all that mourn ; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." This passage precisely illustrates the aspect of Gos- pel grace, which is before your minds, the fulness with which it supplies every want of man ; because it takes a view of mankind in a vast variety of con- ditions, in every stage of sorrow and distress, and represents the Gospel as adapting itself to every dif- ferent state, and as supplying every want under which men are suffering. Look then upon the fulness of these provisions ; conceive of miserable man in every condition in which he can be imagined ; bowed down with a sense of guilt, or harassed with the temptations of Satan, or sinking under persecutions from men, or under the hidings of God's favour, or in the prospect of immediate dissolution ; and in every condition the Gospel presents him with all that he can want : 320 GRACE OF THE GOSPEL AS A DIVINE GIFT. [lECT. VII. pardon for all sin, strength against every temptation, support under every trial, comfort under every afflic- tion, and life everlasting, by the simple exercise of faith in Jesus, as life was given to the dying Israel- ite by looking upon the brazen serpent. If there were a possible situation for which the Gospel would not yield a supply, if there were a single thing which it required us to furnish from our own store, it would display no unsearchable riches of grace, nor would it be adapted to our necessities. When the Israelites wandered in the wilderness, if they had been provided with bread and water, but had been left to their own guidance, or no mira- cle had been wrought to preserve their clothes, or to keep their feet from the effect of long and weari- some toil, how evident is it that the want of any one blessing would have rendered all others nuga- tory and useless. God must supply all their wants, for they had no ability to supply one themselves. Just so is it with us. Should the Gospel leave a single necessity unsatisfied, all its other provisions, however rich and abundant, would be in vain. Go, for instance, to the bedside of a dying sinner, and say, " You must render such and such services to the Lord before you can be accepted by him," what hope or comfort would such tidings inspire ? How cruelly would such a message mock the anguish of a man who feels that he can do nothing , who is conscious that he is sinking into perdition, and must be plucked by some powerful arm from the gulf which stretches beneath his soul ! But tell him or any other sinner, that " Christ died for the chief of sinners ; that those who come to him he will in no wise cast out ; that sins like scarlet may be made LECT. VII.] GRACE OP THE GOSPEL AS A DIVINE GIFT. 321 as white as snow ; that there is a fountain which cleanseth from all sin;" and you offer hope and comfort which are entirely and immediately abun- dant ; you present a foundation upon which the soul may build without fear ; and may see a sinner made a precious jewel in the Redeemer's crown forever. Thanks be to God ! there is not a desirable bless- ing for man which the Gospel does not impart to us in our hour of need. Pardon, peace, holiness and joy, are all offered freely, and bestowed abundantly for the Redeemer's sake. We find all fulness ta dwell in Jesus Christ. He is made our wisdom and righteousness, and sanctification and redemption ; and receiving from him grace upon grace, we stand complete in him. When our hearts have embraced his sufficiency, we are rich, we are full ; we drink of a fountain which destroys all thirst for every other one, and have no disposition to go from him ta draw elsewhere. Jesus is all in all, an answer ta every accusation, a remedy for every evil, a supply for every necessity, an eternal antidote to despair. In him we have life abundantly, and feel assured in the hope of treasures passing man's understanding, which he has laid up for us. In this wonderful ful- ness of supply, the Gospel displays riches of grace truly unsearchable ; for ages have past, and no want has ever been found which it could not answer ; and the Christian must still exclaim, at the close of the longest experience of its power, *^ O the length and breadth, and depth and height of the love of Christ, which passeth knowledge ! How unsearchable ! how past finding out !" III. The unsearchable grace of the Gospel is ex- hibited in the perfect security with which it bestows 14* 322 GRACE OF THE GOSPEL AS A DIVINE GIFT* [lECT. VII. its mercies upon the sinner. The cordial embracing of the invitations of the Gospel finally secures to every believer, the everlasting possession of its ines- timable blessings. The Gospel offers us salvation with all its attendant benefits, as the matter of an everlasting covenant in all things well ordered and sure, confirmed to those who truly believe in the Lord Jesus Christ. It represents that covenant as confirmed by God himself with an oath, in order tliat by two immutable things (that is, the certain faithfulness of the divine promise, and the additional solemnity of a divine oath,) in which it is impossible for God to lie, we may have strong consolation who have fled for refuge, to lay hold of the hope set be- lore us. It represents the Lord Jesus Christ as the Mediator of that covenant, and all its blessings as treasured up in hira for our everlasting benefit. It states these blessings to be treasured up in him, that they may be made finally secure ; because if they were intrusted to the mutability and perverseness of our wills, they would be inevitably lost. The statements of the Scripture upon this treas- uring up of a believer's hopes in Christ, and their infallible security as laid up in him, are remarkably strong and expressive. The Lord Jesus Christ is said to live in the believer, and the believer to have died with him. " I am crucified with Christ, never- theless I live ; yet not I, but Christ liveth in me." If this be our character, and Christ lives by his spiritual presence and influence in our hearts, while • Christ li\^s we shall live also. But the apostle speaks in yet stronger language in another place, addressing himself to the Colossian Christians, " Ye are dead ;" i, e., to the world and the flesh, to selfish LECT. VII.] GRACE OF THE GOSPEL AS A DIVINE GIFT. hopes, '' and your life is hid with Christ in God ; when Christ, who is our life, shall appear, then shall ye also appear with him in glory." Here Christ is not only called our life^ but our life is said to be ^' hid with Christ in God ;" and because it is so, we may hope that when he shall appear, we shall also appear with him in glory. Let us examine, for a moment, the real meaning of these words. When God first made man, he committed the life of the w^hole family to Adam as their head and representative, that they might stand or fall in him; but, notwithstanding Adam was made perfect, and had but a single restraint imposed upon him as a test of his fidelity, he fell ; and by this one apostacy brought death and ruin upon his whole posterity. Now, in restoring men to his favour under the gra- cious system of the Gospel, God says, " I will not commit your eternal interests into your own hands ; if I do, so weak are you, so encompassed with temptations, so prone to disobedience, what can I hope but that you will cast them all away and per- ish, I will give you another covenant representative and head, even my beloved Son, in whom I am well pleased, and commit all your interests to him. He shall be your hope. He shall be your life. Your life shall be hid with Christ in God ; then shall I be sure that no enemy shall prevail against you, for he is mighty io save, and none can pluck you out of his hands." But this full and final security of a believer's hopes does not depend upon any single passage of the Scriptures. I consider it the statement of the whole Scriptures, and inseparably connected with 324 GRACE OF THE GOSPEL AS A DIVINE GIFT. [lECT. VII. the Gospel as a system of unsearchable grace. Every truly believing soul is given into the hands of the Redeemer, that he may keep it by his own power, " through faith unto salvation." In his in- tercession with the Father, recorded in the 17th of John, he affirms, that of those who had been given to him, he had lost none ; that they had kept his word, and he had bestowed eternal life upon them, according to the divine covenant. St. Paul, in ad- dressing the Philippians, was confident that he who had begun a good work in them would carry it on unto the day of the Lord Jesus. He knew that the same Lord would be the finisher, who had been the author of every true faith ; and from this confidence he pressed upon every believing soul the assurance that the Lord would never leave or forsake them, so that they might boldly say, " The Lord is my helper, I will not fear what man can do unto me f and all might trust that what God had promised he was able also to perform. This security which the Gospel offers to every sinner who flees to it for refuge, gloriously exhibits its unsearchable riches of grace. It gives us an in- estimable hope. It assures us that if we are ready to commit ourselves to Jesus, " he is able to keep us from falling, and to present us before the throne of his glory with exceeding joy." It bids us be careful for nothing, but live the life we now life in the flesh, by faith in the Son of God, " who loved us and gave himself for us," to know and remember, in whom we have believed, and to be assured, that he is able to keep that which we have committed to him unto that day, and to preserve us blameless unto his heavenly kingdom. LECT. VII.] GRACE OF THE GOSPEL AS A DIVINE GIFT. 325 Thus are the unsearchable riches of Gospel grace displayed. It offers with the utmost freedom to every sinner, all the privileges and mercies which the Lord Jesus Christ hq^h purchased. If he is willing freely to accept them, it bestows upon him fully and perfectly a covenant title to salvation, and all things which accompany salvation ; it communi- cates every holy habit and grace, and enables him to walk worthy of the Lord unto all pleasing ; makes him humble, and watchful, and persevering ; and to shew its ability to save unto the uttermost, it se- cures to him finally and unalterably, the blessings which it has freely promised, and for the enjoyment of which it has fully prepared him. IV. These unsearchable riches of grace I desire with my whole heart and strength to press upon your acceptance. I would have you experience in your souls, the worth, the unspeakable worth of the Gospel of Jesus, and be able to comprehend with all saints, that love of Christ, which passeth knowl- edge, that your souls may be filled with the fulness of God. These provisions of the Gospel are suffi- cient for you all. They are perfectly sufficient for the comfort^ the holiness and the fall salvation of every soul who is ready to receive them. They are sufficient for your comfort. If there be any of you brought by a view of their own sinful- ness to the very borders of despair, what can they need more than to hear that God himself has under- taken their cause, has assumed their nature, and ex- piated their guilt by his own sufferings unto death 7 What could they wish to add to this ? What can, by any possibility, be added to it ? If this be not sufficient, what can be? Your sins, though they 326 GRACE OF THE GOSPEL AS A DIVINE GIFT. [lECT. VII. were more and more aggravated than those of any- human being, are but finite still ; they are many, but they may be numbered. The atonement which is offered for you, and the righteousness which is wrought out for you, are of infinite value. The blood of Jesus Christ will cleanse from all sin, and all who believe in him will be justified from all things, from which they could not be justified by the law of Moses. Let a man's sins be of never so deep a die, they cannot be more red than scarlet and crimson, and these can be made as white as snow. We can hardly conceive of greater guilt than David's, after all the mercies which he had re- ceived ; and yet he prays, and prays with success, " Purge me with hyssop, and I shall be clean ; wash me, and I shall be whiter than snow ;" and then he acknowledges the abundant efficacy of the remedy, " Thou hast made the bones which thou hast broken to rejoice." What abundant instances the history of the church has given of the sufficiency of the Gospel for the sinner's comfort. Behold three thousand Jews on the day of Pentecost, whose hands were yet stained with a Saviour's blood — scarcely one hour had they believed in this crucified Lord, before they " all ate their bread with gladness and singleness of heart, blessing and praising God." Behold the Ethiopian Eunuch, going on his way re- joicing ; and Saul of Tarsus straightway preaching Christ whom he had laboured to destroy. Thus, wherever Christ is preached and received, true joy springs up in the heart. " Though we see him not, yet believing in him, we may rejoice with joy un- speakable and full of glory." This is, and is to be, the invariable effect of a proper acceptance of the LECT. VII.] CfRACE OF THE GOSPEL AS A DIVINE GIFT. 327 Gospel throughout the earth. " Sing, O ye heav- ens," says the prophet, in looking forward to this day, " for the Lord hath done it ; shout, ye lower parts of the earth ; break forth into singing ye mountains, O forest, and every tree therein, for the Lord hath redeemed Jacob, and glorified himself in Israel." Only let the Gospel descend as the dew upon any place, or upon any soul, and " the wilder- ness will be glad, and the desert will rejoice and blossom as the rose ;" for the Lord, by the minis- trations of its unsearchable riches of grace, will com- fort Zion ; he will comfort all her waste places ; he will make her wilderness like Eden, and her desert like the garden of the Lord ; joy and gladness shall be found in every habitation ; and in every soul which receives this Gospel, thanksgiving and the voice of melody. There is not a human sorrow which it cannot console ; and if you will accept its invitations and offers, it will be found an abundant source of comfort to you all. These unsearchable provisions of grace are suffi- cient for the holiness of every sinner who believes in Jesus. Nothing can ever change the heart of man but the Gospel of Jesus. Philosophy and moral precepts labour in vain to renew the character of the sinner. But where the Gospel is truly preaclied, and truly received, the passions of men are subdued, their lusts are mortified, their habits are changed, their dispositions are made new, and they are turned from the power of Satan unto God. The Gospel can make you all holy ; it reveals to you, and brings into union with you, a dying Saviour in all the won- ders of his love, and thus will create in your souls a desire to love and serve him. It shews you that 328 GRACE OP THE GOSPEL AS A DIVINE GIFT. [lECT. VII. you are bought with a price, and then, for this rea- son, gives you a desire to glorify God in your bodies and spirits, which are his. To carry these new de- sires into effect, it brings down the Holy Spirit into your souls, and thus strengthens, you with might in your inner man, and works within you every good work ; sanctifies you in soul, body and spirit, and renders you meet to become partakers of the inheri- tance of the saints in light. It will fill you with new principles, and impart to you new powers, and give you purposes and dispositions to which you have been entire strangers. Your characters may be entirely purified and cleansed, if you are willing to embrace these unsearchable riches of mercy which are offered you in the Gospel of Jesus. And finally, these provisions of grace are sufiicient for your fall and complete salvation. You cannot be placed in a situation in which they will not afford you strength equal to your day. They will make you conquerors, and more than conquerors. They will render your very troubles a source of joy, and your conflicts an occasion for more exalted triumphs. Like Paul, you may glory in infirmities, while tlie power of Christ rests upon you. Like him you may rejoice in the prospect of death, when to depart is to be with Christ. Like him you may triumph in the inseparable love of Jesus, and the complete salvation which he affords, if you are ready to count every- thing but loss for his sake ; and with him the Gos- pel shall so carry you through things temporal, that you shall in no wise lose the things eternal. And now let me beseech you to receive these un- searchable riches of Christ. Here is bread from heaven for the famishing, and living waters for the LECT. VII.] GRACE OF THE GOSPEL AS A DIVINE GIFT. 329 weary and thirsting soul. Would to God you all felt your need of them, and would hunger and thirst for no other supplies than these ! O let none de- spise this gracious supply. Whether you are old or young, learned or unlearned, rich or poor, Christ is alike needful for you, and will be alike sufficient for you. Do not persuade yourselves that he is unne- cessary to you. Do not pour contempt upon him, as unsuitable. Do not attempt to add to him, as insufficient; but accept him, and live upon him as all your salvation and all your desire. Gather this bread of heaven as your daily portion, and refresh yourselves by this living fountain as your whole de- light ; and in the strength of this food, go on your way rejoicing. And as ye have received Jesus Christ the Lord, so walk ye in him ; rooted and built up in him, and established in the faith as ye have been taught, abounding therein with all thanks- giving. LECTURE VIII. THE GLORY OF THE GOSPEL AS A REVELATION OP GOD. And Moses said, I beseech thee shew me thy gloiy. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee. — Exodus xxxiii. 18, 19, The privileges granted to Moses in his communi- cations with God were altogether peculiar. It is said the Lord spake unto Moses face to face, as a man speaketh unto his friend ; and the testimony is added after his death, that there arose no other prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do in the sight of all Israel. God revealed his will to other prophets be- fore and after the time of Moses. But no one had the same view of the divine character, and knowl- edge of the divine purposes, which was allowed \j9 him. This difference in the method of his commu- nications, God refers to in the controversy which arose from Aaron and Miriam against Moses. " And he said, hear now my words : If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house ; with him will I speak mouth to mouth, even apparently, and not in dark speeches ; and the similitude of the Lord shall he behold." LECT. VIII.] GLORY OF THE GOSPEL, ETC. 331 This " similitude of the Lord," or the apparent glory of the divine presence, Moses saw continually while he was receiving the law from God on the mount. The cloud into which he then entered, was the cloud of divine glory that overshadowed the mountain. The request of our text was made after his having been forty days in the mount. It was presented at the door of the tabernacle. Moses had pitched the tabernacle without the camp ; and when he went forth to enter into the tabernacle, the cloudy pillar descended and stood at the door of the tabernacle ; and the Lord talked with Moses, speak- ing to him face to face, or in the niost free and inti- mate communication, as a man talketh with his friend. The conversation which was then held, in- cludes the request of our text. " And Moses said unto the Lord, See, thou sayest unto me. Bring up this people, and thou hast not let me know whom thou wilt send with me, yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight, and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him. If thy presence go not with me, carry us not up hence. For wherein shall it be known here, that I and thy people have found grace in thy sight ? Is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken ; for thou hast found grace in my sight, and I know thee 332 GLORY OP THE GOSPEL [lECT. VIII. by name. And he said, I beseech thee shew me thy glory." Moses' petition here, pointed to some more clear and significant exhibition of the divine character than he had yet received. What he had seen of God's purposes and government, in the revelations which had been made to him, impressed the convic- tion upon his mind, that there was to be a further manifestation of God to man than any which he had yet distinctly understood, and excited the desire in him to behold these peculiar exhibitions of divine glory which should be made to God's people in sub- sequent ages. All that had been made known to him was in preparation for some future development of the glory of God ; and that glory to which his institutions were thus an introduction, he longed to witness : '^ And he said, I beseech thee shew me thy glory." In answer to this prayer God promised to give him the exhibition of his glory which he de- sired; and in complying with his promise, he re- vealed to him, as the highest possible manifestation of his glory, those purposes of grace and love which were to be made known and accomplished by the Gospel of our Lord Jesus Christ. These remarks naturally lead me here to announce the particular subject which I design to consider, as connected with the prayer of Moses. It is the glory of the Gospel as an exhibition of the divine character. I. That I do not here go aside from the real in- tention and meaning of the passage, it will be my object first to shew. Moses' desire was for some fuller exhibition of the character of God. In promising compliance with this desire, God does not direct him to the icorks of LECT. VIII.] AS A REVELATION OF GOD. 333 creation; although, from them the invisible things of him are clearly seen, even his eternal power and Godhead. He does not tell him to look upon the sun as it shined, and the moon w^alking in bright- ness, and there behold the glory of the Lord who hath created these things ; who bringeth out their hosts by number; who calleth them all by their names, by the greatness of his might, for that he is strong in power, and not one faileth. He does not tell him to look upon the awful thun- ders and earthquakes, and unearthly sounds with which the laio had been given upon Mount Sinai, still trembling beneath the footsteps of a descending Deity ; upon the solemn and awakening displays which were there made of the holiness of a God who cannot look upon iniquity; although here as well as in the wonders of creation, it had been often declared that God had shewed his glory to men. Neither the glory of divine power displayed in the creation, nor the glory of divine holiness ex- hibited in the law, was that manifestation of the Deity, which God chose to style peculiarly his glory. And, passing by both these, were there no notice of what he did intend, we should be left to settle upon the Gospel, as the only remaining manifesta- tion of the divine character which has been made to man. But the Lord describes his purpose and design most significantly. He says, " I will make all my goodness pass before thee." But where has all the goodness of the Lord been exhibited, but in that wonderful dispensation in which was manifested the love of God, in that he sent his Son to die for us 7 and how could all the goodness of the Lord pass be- 334 GLORY OF THE GOSPEL [leCT. VIII. fore any mind, from which the riches of Gospel grace were concealed 1 " And I will proclaim the name of the Lord before thee ; and I will be gra- cious on whom I will be gracious ; and I w411 shew mercy on whom I will shew mercy." But the name of the Lord, as bestowing sovereign grace and mercy, can be proclaimed only in that Gospel which an- nounces God manifest in the flesh for sinners, and the fulness of the Godhead dwelling bodily in a man of sorrows and acquainted with grief Under no other dispensation can God be gracious and merciful to sinners, for no other one makes atonement for sin. Still more minutely describing his purpose, God assures Moses, that it would be impossible for any * mortal to behold the full glory of his presence. " No man can see my face and live." He dwells in light inaccessible which no man can approach unto. No man hath seen God at any time ; the only begotten Son that dwelleth in the bosom of the Father, he hath manifested him. And referring to this new and lasting way of intercourse between himself and sinful men, God says, " There is a place by me, and thou shalt stand upon a 7*oc/c, and it shall come to pass, while my glory passeth by, I will put thee in the cleft of the rock, and will cover thee with my hand while I pass by." That rock was Christ, and here is presented the perfect security with which the glory of God is beheld under the Gospel. The believer is hidden in a cleft of the rock ; while even there, but partial displays are yet made to him of the divine glory. " I will take away my hand, and thou shalt see my back parts, but my face shall not be seen." We know not yet what we shall be, but we know that when he shall appear, we shall be LECT. VIII.] AS A REVELATION OF GOD. *SS5 like him, for we shall see him as he is ; and even now, though we see him not, yet believing in him, we rejoice with unspeakable and glorified joy. Thus in answer to the request of Moses, the Lord promised to make known to him the rich grace which he had prepared and designed to reveal to men, in the Gospel of Jesus, as the peculiar glory of his character ; and thus made known that all-im- portant truth, which angels united to repeat on the eve of the incarnation, that the dispensation which brings peace on earth, and proclaims good will to men, brings " glory in the highest," to the character of God. This was the promise to Moses. It was to be fulfilled on the ensuing day ^ and early in the morn- ing Moses rose up, and went up unto Mount Sinai, as the Lord had commanded him. '' And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him and proclaimed. The Lord, the Lord God, merciful and gracious, long- suffering, and abundant in goodness and truth, keep- ing mercy for thousands, forgiving iniquity, and trans- gression, and sin, and that will by no means clear the guilty ; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped." Here the Lord proclaimed his name and his glory, and to do it he revealed his purposes of grace, which were to be accomplished in Christ Jesus ; recording it forever, that in nothing is the glory of the Lord so wonderfully displayed, as in the grace which passes 336 GLORY OP THE GOSPEL [leCT. Vflf, by transgressions and sins ; according to that ex- clamation of the prophet, in looking forward to the Gospel revelation, " Who is a God like unto thee, that pardoneth iniquity, and passeth by the trans- gression of the remnant of his heritage? He re- taineth not his anger forever, because he delighteth in mercy. He w^ill turn again and have compassion on us ; he will subdue our iniquities, and thou wilt cast all their sins into the depths of the sea." II. If then God preached the Gospel to Moses as the peculiar manifestation of his glory, which is thus apparent, I am warranted in speaking from this pas- sage, of the glory of the Gospel, as the clearest and most glorious exhibition of the Deity which has been made to man. The Old Testament is filled with predictions and types, all pointing to the same glory in the Gospel of Jesus. The temple of the Lord is called a glorious rest; a glorious high throne; a house of glory, of beauty, of holiness ; and it is said, that at the dedication of it, " th« glory of the Lord filled the house of the Lord." This glory was the cloud which manifested the especial presence of the I^ord. But yet the glory of the latter house was to be greater than the glory of the former house, be- cause tliere the sun of righteousness w^as to arise, with healing in his wings, and the Gospel was to be preached, with the Holy Ghost sent down from heaven. In the Gospel of Jesus, the dispensation of grace and mercy which has been made through him to man, God has revealed his character and will to us, in a peculiar degree, and therefore it is styled, in the highest possible language of honour, " The glorious Gospel of the blessed God." In all the works of God there is glory, because LECT. VIII.] A3 A REVELATION OP GOD. 337 they are his. David for this reason employs the terms glory and handytcorkj promiscuously for the same tiling. " The heavens declare the glory of God, and the firmament sheweth his handy work." Whatever he does is glorious from his own charac- ter. But the more he communicates of himself to any of his works, the more glorious they are ; and therefore, in the very passage in which David cele- brates the glory of creation, he shews the higher glory of the divine revelation and law. " The law of the Lord is perfect, converting the soul ; the statutes of the Lord are right, rejoicing the heart." Men stand in higher rank than brutes, and the an- gels in heaven mount up in loftier grades than men, simply upon this principle, that the more of his own image God has bestowed upon any of his creatures, the higher in station and the more glorious in ap- pearance they are. But, of all the manifestations of himself which the Deity has made, there is none in which he may be so fully known, communicated with, depended upon and praised, as the Gospel of Jesus. This is a glass, in which the angels who surround his throne, see and admire the unsearch- able riches of grace ; and in which they behold, in his mercy to men, a revelation of his character, that they never elsewhere witnessed. In creation and providence, God is seen clearly and wonderfully ; but it is only as a God of power and wisdom, producing and upholding all things to promote the glorious end for which he has designed them. In the law, God is displayed solemnly and truly ; but it is only as a God of vengeance and rec- ompense threatening and executing wrath upon those who offend against him. But in the Gospel he is 15 338 GLORY OF THE GOSPEL [lECT. VIII. exhibited as a God of boundless compassion, as a God of love ; and his power and his wisdom, and his faithfulness, all come in as subservient to his bounty and grace. Here we behold his glory, full of grace and truth. We see him humbling himself, that he might be merciful to his enemies ; suffering in himself, that he might bear the punishment of their transgressions ; and removing every obstacle to their forgiveness and acceptance, that he might not only ofter them pardon, but beseech them to be par- doned, and reconciled to him again. In the creation, he is a God above us ; in the law, he is a God against us ; in the Gospel alone, he is " Immanuel ;" God with us, God like us, God for us. It is the Gospel which reveals God to us as he is. He is invisible in himself; we cannot see him but in his Son. He is inaccessible in himself; we can- not approach him but through his Son. Would we therefore behold his glory, we must seek it in the acceptance and study of that dispensation which proclaims him to be " the Lord, the Lord God, mer- ciful and gracious, long-suffering, abundant in good- ness and truth, keeping inercy for thousands, forgiv- ing iniquity, transgression and sin !" III. But while I make these general assertions of the Gospel, as a revelation of the character of God, and proclaim its glory as a dispensation, on this ac- count it will be more satisfactory to look into its contents more minutely, and see how the Gospel exhibits in their full glory the different perfections of the divine character. The great object which God designed to secure by the Gospel, was the salvation of men. To the attainment of this object, the attributes of God in- LECT. VIII.] AS A REVlftAtibN OF GOD. terposed serious obstacles. In the dispensation of the Gospel, these obstacles have been removed, and the attributes of God displayed in consistent and glorious operation. Just in proportion in which there was difficulty in reconciling the divine perfec- tions, does the Gospel which has accomplished this reconciliation, display their glory and manifest its own excellency. By it the perfections of God are far more gloriously exhibitedj than they could be in any other method. For instance, suppose that man, with all his descendants, had been consigned to mis- ery as the consequence of his sin. The justice of God would have appeared, and his truth would also have been seen ; but it would not have been know^n tliat there existed in the Deity such an attribute as mercy ; or that if it did exist in him, it could ever find a fit scope for exercise, since the exercise of it must necessarily involve in it, some remission of the rights of justice, and some encroachments upon the honour of the law. On the other hand, if free and full remission of sins had been granted unto man, it would not have been seen, how such an act of grace could be consistent with the rights of justice, and holiness, and truth. In either of these alternatives, the character of God would have been but partially dis^played, and his creatures would never have seen him as he is. But in the method of salvation which the Gospel reveals^ not only are all these perfections reconciled, but they are all enhanced and glorified ; and a tenfold lustre is thrown upon them from the Gospel, beyond what could ever have beamed forth in any other way. We will consider some of these distinctly. * -1. The Gospel exhibits the divine justice far more 340 GLORY OF THE GOSPEL [lECT. VIII. gloriously than it would have been displayed in the condemnation of the whole human race. Behold the view of justice which it presents. The Lord Jesus Christ, " God over all," puts himself in the place of sinful man, and undertakes to endure for man all that the sins of the whole world have mer- ited. But will justice venture to seize on him>7 Will it draw its sword against him who is Jehovah's fellow 7 Will not the sword of justice, stretched out against him, refuse to execute its appointed work? No. Sin is found on our incarnate God. It is true, it is on him only by imputation ; yet be- ing imputed to him, he must be answerable for it, and endure all that it has merited from the hands of God. Behold, then, for the honour of God's justice, the cup is put into the hands of our blessed Lord, and the very dregs of its bitterness are given him to drink ; nor is he released from his sufferings until he can say, " It is finished. I have finished the work thou hast given me to do." Contemplate this mys- terious fact. The God of heaven and earth becomes man. By his obedience and death, he satisfies the demands of law and justice, in order that God may be just, and yet the justifier of them that believe in Christ Jesus. With nothing less than this could justice be satisfied. It could not consent to the sal- vation of a single human being on any other terms. Behold, then, how exalted is its character ! how in- alienable are its rights ! how inexorable are its de- mands ! In all that it inflicts upon men and angels, it is not so highly glorified as in this stupendous i^ystery. 2. But if the Gospel so gloriously exhibits divine justice, see how it displays the divine mercy. This LECT. VIII.] AS A REVELATION OF GOD. 341 attribute would have been displayed, if man, by a mere sovereign act of grace, had been pardoned. But it would then have triumphed over the conceal- ment of all other attributes of the Deity. It shall be brought to light, but only in such a way as shall consist with the honour of every other attribute, in a way by which God may be " a just God and a Saviour." God's dear Son shall be substituted in the place of sinners. The Creator of the universe shall become a man. He shall have the sins of a rebellious world laid upon him, that man, worthless man, may be spared. Shall mercy be exercised with such a sacrifice as this 7 Yes. Everything but God's honour shall give way to it ; and when thai can be secured, no sacrifice shall be esteemed too great to save a perishing world. Go now to Bethlehem, and see that new-born infant, your incarnate Lord, "God manifest in the flesh." Who sent him thither 7 Who brought him from his throne of glory into this world of wretch- edness and sin 7 It was mercy struggling in the bosom of Almighty God, and prevailing for devel- opment in this mysterious way. Go again to Geth- semane and Calvary ; behold that innocent sufferer prostrate upon the earth, bathed in a bloody sweat, suspended on the cross, agonizing under the load of his creatures' guilt, crying in the depths of sorrow, " My God, my God, why hast thou forsaken me T Who has brought him to this state 7 It was mercy. Mercy would not rest ; it would break forth ; rather than not exercise itself towards mankind, it would transfer to God himself the penalty due to them ; and write, in the blood of an infinite and holy Sav- iour, the pardon it designed for sinful man. How 342 GLORY OF THE GOSPEL [lECT. VIIL glorious is this display of mercy ; and where but in the Gospel of Jesus could it be beheld so honoura- bly and so clearly exhibited 7 3. Add to this glorious exhibition of justice and mercy, the manifestation which the Gospel makes of divine faithfulness and truths and you will see suf- ficient reason why, in answer to the prayer of Moses, '' Shew me thy glory,"— God should preach to him the unsearchable riches of Christ. God had surely threatened death as the punish- ment of sin. When, therefore, man had sinned, what remained but that the penalty denounced should be executed immediately 7 The word had gone forth ; it could not be revoked, nor could its sentence be reversed, consistently with the sacred rights of truth. What then shall be done ? If the sentence be executed on man, the veracity of God is undoubtedly displayed and honoured. But how can man be spared^ and God's truth be preserved in- violate 7 In no other way than the substitution of God's own Son in the sinner's place. This propo- sal truth willingly accepts, gladly transfers the pen- alty to him, and joyfully inflicts on the voluntary sufferer the sentence denounced against the offender. Here " mercy and truth have met together ; righte- ousness and peace have kissed each other." All the perfections of God are made to harmonize in the salvation of man, and all are displayed in a more clear and glorious manner than they could be in any other method. Justice is exercised in a way of mercy ; mercy is exercised in a way of justice ; and both of them are manifested in the way of holiness and truth. This is one view of the glory of the Gospel as a LECT. VIII.] AS A REVELATION OF GOD. 343 divine dispensation ; — the clear and sublime mani- festation which it makes of the character of God. While all his works praise him and his saints give thanks to him, it is this dispensation which pro- claims his name and his honour : " The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth ; keeping mercy for thousands, forgiving iniquity, transgression and sin ;" and for this revelation of his character, it is well called " the glorious Gospel of the blessed God." IV. While this glory of the Gospel should lead us to speak with all boldness, and never to be ashamed to declare its power and its worth, it should lead you to remember how worthy it is of all men to be received. This faithful saying is worthy to be accepted w^ith all readiness of mind ; worthy to be welcomed, like the star of the wise men, with exceeding great joy ; w^orthy to be en- amelled in the crowns of princes, and to be written in the soul of every Christian w^ith a beam of the sun, " that Christ Jesus came into the world to save sinners." The faithful have ever been ready to unite in the exclamation of the inspired prophet, *' How beautiful are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, thy God reigneth." What man of sorrow would not open his heart and welcome the embraces of that messenger who was coming to him with more lovely and acceptable news than the very wishes of his heart could have framed for himself When Joseph was sent for out of prison to Pharaoh's court, and when Jacob saw the char- iots which were sent to carry him to his long lost 344 GLORY OF THE GOSPEL [leCT. VIII. son, their spirits were revived and comforted after their long distress. But what are all good tidings to the Gospel, which is a word of salvation, which opens prisons and releases captives, and gives a joy with which the world intermeddles not 7 " Your joy no man shall take from you." O how worthy is such a Gospel to be accepted and improved ! If we suffer the loss of everything for Christ, god- liness is great gain after all. In a shipwreck, we throw our goods overboard, and count ourselves happy to get our life in exchange. O how willingly, then, should the man who is convinced of the dan- ger of his soul, cast off everything which presses him down ; and rejoice, with unspeakable joy, to have his soul saved from an eternal shipwreck, and to be brought before God in peace. Have you no desires to see the glory of God displayed in the face of Jesus Christ, or to enjoy the presence of God, made peaceful and happy for you by the sprinkling of the blood of Jesus 7 Can you deliberately make the choice, that while hereafter myriads of ransomed sinners rejoice in the glories of a full salvation, your souls should see God only as an avenger of blood 7 It is a painful alternative which is presented to you, but it is the only possible one. God is dwelling among you in the riches of Gos- pel invitations and in the fulness of spiritual strength. In the persons of the Son and the Spirit, he would be received into your bosoms, and rule over all your affections and purposes. But if he be rejected by you to the end, you will be constrained to see him appearing in the glory of his government, " to take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ." The LECT. VIII.] AS A REVELATION OF GOD. 345 glorious Cxospel which is offered you now, forms the highest honour of your souls. It brings you a King having salvation, and makes you with him, kings and priests forever. Happy are the people that know the joyful sound, they shall walk in the light of his countenance ; and blessed will you be, though in the midst of reproaches and tribulations, if you are led to welcome this salvation to your hearts, and to wash your robes and make them white in the blood of the Lamb. 15* LECTURE IX. THE GLORY OP THE GOSPEL PROM ITS METHOD OF PUBLICATION. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that pub- lisheth salvation, that saith unto Zion, thy God reigneth. — Isaiah, li. 7. No one would be led to doubt, probably, in the most cursory reading of this text, that it was in- tended to refer to the publication of the Gospel of our Lord Jesus Christ. But if there should be such a doubt, St. Paul has decided the proper application of the passage, in his epistle to the Romans, by ad- ducing it as a reason for sending preachers of the Gospel throughout the world. Speaking of the messengers of the Gospel, he says, " How shall they preach except they be sent 7" as it is written, " How beautiful are the feet of them that preach the Gos- pel of peace, and bring glad tidings of good things." It is then the Gospel of Jesus, the ministry of which is said to be so excellent and desirable. This Gospel, in its very name, is glad tidings ; it is a pub- lication of peace between God and his alienated creatures. It is good tidings of everlasting good, through the mediation of a crucified Redeemer, to those who return unto God and live. It is salvation, — full, free, eternal salvation, — to every one who ac- cepts its tidings with a thankful heart ; salvation LECT. IX.] GLORY OF THE GOSPEL, ETC. 347 from present despair and misery; salvation from everlasting sorrow and punishment, the just wages of sin. It is a glorious annunciation to Zion, or the people of the living God, that their God, an incar- nate God, a justifying God, reigneth for evermore. He who proclaims to a ruined world that Jesus reigns as a Prince and Saviour, to give repentance and forgiveness of sins, in the proclamation of this one great truth, tells the whole system of Gospel grace, publisheth salvation, bringeth good tidings of good, publisheth peace. The people who hear the joyful sound, are a highly privileged people; the heart that embraces the glad intelligence, is a con- verted and thankful heart. The man who welcomes the precious truth, finds it all his salvation and all his desire. And the community and nation upon which its beneficial influence is exerted, is converted from a wilderness into the garden of the Lord, a place in which the Lord delights to dwell. In the text the prophet rejoices in a view of their happiness and glory who are allowed to minister this Gospel of peace. He derives the figurative ex- pression, " how beautiful upon the mountains," from the local situation of Jerusalem. That city was sur- rounded by mountains, which were considered alike its glory and its defence. The Psalmist adduces this peculiarity of its location, as an illustration of divine protection to the people of God. "As the mountains stand round about Jerusalem, so the Lord is round about his people, from henceforth, even forever." From whatever direction a messenger came to this city, his path crossed the mountains. In the text the prophet is carried forward to hear the publication of Gospel mercies ; and in the glo- 348 GLORY OF THE GOSPEL [lECT. IX. rious prospect of this publication of grace, the cir- cumstances of his own city furnish him an illustra- tion of the emotions of his own heart. As the sight of a bearer of any joyful tidings to Jerusalem was delightful to those who watched him crossing the surrounding mountains, so in a still higher degree, beautiful upon the mountains, i. e., beautiful at the most distant point from which they can be seen, are the feet of him who comes with more joyful and valuable intelligence to men than they have ever heard before; w^ho comes to pro- claim to the waiting people of God, the tidings that their God, Immanuel, reigns as the Author of sal- vation, and the Prince of Everlasting Peace. The text contains an extensive exhibition of the excel- lency and glory of the Gospel, as a dispensation of God's goodness to man. The particular view of this glory, however, which it leads me to propose to your present consideration is, The glory of the Gospel aris- ing from the method of its publication. In considering this subject, I shall speak, I. Of the character of its various preachers. II. Of the providence which has attended its pub- lication. III. Of its triumph over every species of oppo- sition. I. In speaking of the preachers of the Gospel in various ages, the exclamation, " how beautiful, how glorious," may be most equitably applied. The Gos- pel has been at all times highly glorious and exalted in this aspect of its publication. God himself, who commanded the light to shine out of darkness, who created the world, visible and invisible, by the word of his power, w^as the first preacher of these good LECT. IX.] IN ITS PUBLICATION. 349 tidings of good. On tlie very first day of man's transgression, he descended with a promise of grace. In that promise he held forth to view a Saviour who should be miraculously conceived as man, and should be a bruised and yet a fina#y triumphant Saviour. This promise contained the elements of the whole Gospel dispensation. And while Adam, as a sinner trembled before the visible glory of his Creator, as a believer he was enabled to see with rejoicing, a glory in this exhibition of the Gospel far more ex- cellent. Through the whole patriarchal and pro- phetic ages the Gospel was administered to the faith of men, by those who spake as they were moved by the Holy Ghost ; and was glorious in its ministry from its being the peculiar subject and end of all intelligence from God to man. In the personal ministry of the Lord Jesus, a Saviour miraculously born, Jehovah incarnate for man, the most exalted glory was connected with the Gospel. '' Never man spake like this man," said they who were sent to apprehend him for punish- ment. All wondered at the gracious, or becoming and ennobling words which proceeded from his mouth. All creation listened to his voice and obeyed his irresistible commands. Things animate and in- animate alike yielded to his control ; the sea heard him, and was still ; the earth heard him, and opened ; the dead heard him, and awoke to life ; the blood- thirsty multitude of the Jews heard him, and went backward and fell to the ground ; the spirits of dark- ness heard him, and departed from men. All this exercise of power elevated the character of the Gospel dispensation, because it displayed his rank and glory who had come to the earth solely to de- 350 GLORY OF THE GOSPEL [lECT. IX clare it. Jesus appeared simply as the great preacher of Gospel grace, and all the honour which apper- tained to his character as a messenger, was reflected upon the message with which he was charged. And highly glorious aifpl excellent indeed was that dispensation which brought the Deity to earth, as a preacher of its truth. His ministry was honoured by the annunciation of angels, and by the proclama- tion of a divinely appointed herald ; and though he was despised and rejected by a portion of men, yet honour was paid to him in his humiliation by heaven and earth. But during his earthly ministry he was comparatively in a cloud. His real glory was eclipsed by the burden of man's afflictions, tempta- tions and sins ; and it was in the subsequent minis- try of his apostles that his divine power and suf- ficiency were really displayed. Then, when the Gospel was preached with the Holy Ghost sent down from heaven, and the Lord confirmed his word with wonders and signs following, the honour of the Son of Man was gloriously exhibited. The apostles acted in the name of Jesus of Nazareth ; and this name was everywhere the signal of divine and unlimited power. The miracles which Jesus wroHght in person while on earth, they wrought in his name after his ascension to glory. And in addi- tion to all these mighty signs and wonders, the conversion of myriads of immortal souls from the power of Satan unto God, did honour to that dis- pensation of the Gospel which had been committed unto them. How beautiful, then^ in the eyes of the multitudes throughout the earth, who were asking the way to life, were the feet of those who published with such LECT. IX.] IN ITS PUBLICATION. 351 authority and effect, glad tidings of peace and salva- tion through the merits of a crucified Lamb ! And how glorious in their ministry, was that Gospel of the blessed God, which triumphed over error, par- doned sin, consoled the disconsolate, and gave life from the dead, in the name of our great God and Saviour Jesus Christ, to every believer in its truth. But while through all these periods of time, the glory of the Gospel was displayed in the character and rank of its preachers, can we adopt the same assertion of the present ministry of the Gospel ? Now, the excellency of this divine treasure is com- mitted to fallible, weak and sinful men ; they have no miraculous powers intrusted to them ; they have no signs and wonders to follow their utterance of the name of Jesus ; they have no power to overrule or punish the disobedience of those who obey not the Gospel ; and, generally speaking, they have no excellency of speech or of wisdom to command the attention of those who cannot be attracted by the truth. Is the Gospel still glorious in the character of its preachers 1 And are the feet of those who publish it still beautiful upon the mountains? Yes, for there is still a preacher of the Gospel among men, without whose influence, signs and wonders would be powerless, and the tongues of men and angels utterly unprofitable. He follows the sinner with a boldness which is always undaunted, and tells him hourly to his face, " thou art the man." He carries glad tidings with a forbearance which will not be wearied, and beseeches, " to-day, after so long a time, if ye will hear, harden not your hearts." He grasps the conscience with a hold which cannot be shaken off; and awakens the trans- 352 GLORY OF THE GOSPEL [lECT. IX. gressor with a solemn cry, " escape for your life." He binds up the heart which he has broken, with more than parental tenderness, while he leads the soul to Jesus, and says, " believe, and he will give you rest." There is none who teacheth like him ; and while we preach the Gospel with the Holy Ghost, and with much assurance, its^ ministration is glorious, and brings honour to the truiih which it de- clares. This divine Spirit will be the great preacher of Christ crucified unto the end of the Gospel dis- pensation. His power is unceasingly displayed, — in the instant conversion of many who come under the word, cold and ignorant and careless ; in the ex- tensive revival of the power of godliness, in the com- munity which has settled down into a dark and life- less state ; in the spreading before an individual sinner the startling view of his own iniquities, and in causing great searchings of heart among those who have held the truth in unrighteousness. And while the ministry of tiie Gospel has such power, though the earthly minister be weak and ignorant, the Gospel is glorified in the character of its preachers. For nearly sixty centuries God the Father, God the Son, and God the Holy Ghost, have united to publish these glad tidings of peace, of good, and of salvation. In this divine ministry, great honour has been brought to the Gospel dispensation, and it has been made glorious in the method of its publication. II. The glory of the Gospel in the method of its publication is exhibited in the Providence ichich has ahcays attended it. It is perfectly evident from Scrip- ture, that the existence of the human race, after their apostacy from God, was permitted only as a display of God's grace in their redemption ; and the whole LECT. IX.] IN Its l»tJBLICAtI0N4 S63 divine government of man has been a comment upon that promise, which was given to Adam, of a coming Saviour. Four thousand years were employed in preparing for this manifestation of God in the flesh. During this period the Divine Providence was un- ceasingly displayed in watching over the great pur- pose of redemption, and making provision for the fulness of time. The division of nations in prepara- tion for the final triumph of truth and grace ; the call of Abraham to be the father and spiritual repre- sentative of all believers, the depositary of that ever- lasting covenant which was in all things well or*^ dered and sure, and the head of the earthly line from which the desire of all nations should be born ; the separation of the Israelites, to keep those precious truths and promises which constituted so much the treasure of the world ; the various dispensations and revelations which were made to them, all pointing to more excellent things to come ; the diversified events of their history, and their relations to other nations of the earth ; all these were arrangements of Divine Providence, to prepare the way ^ of the Lord and a highway for our God. When the fulness of the appointed time was come^ the same Providence was displayed, in the subjuga- tion of the temporal power of the Jews, that there might be no rival to that kingdom not of this world, which the Lord God designed to set up among them ; in the universal empire which Rome had been per- mitted to establish through the known world, giving such free course to the divine word, and such op- portunities and protection to the preachers of the Gospel, as no age before or after could have aflford- ed; in the establishment of a general language 854 GLORY OF THE GOSPEL [lECT. IX. through all civilized nations, and that the language m which the New Testament was written ; in the great literary cultivation and wisdom of that period, affording the most certain and scrutinizing examina- tion of the claims of the new religion, which made such large demands upon men ; all these also are remarkable arrangements of that Providence which was ordering events to co-operate for the establish- ment of the religion of the Lord Jesus Christ among men. In the whole period of time which has since elapsed, all human changes have been made to work together to promote the same intended results. The Gospel of Jesus, its progress, its establishment, its triumph in the world, have formed the all-sufficient reason for the most wonderful alternations among the children of men. In the embracing and cultiva- tion of tliis Gospel, savage nations have been raised to civilization, prosperity, and temporal happiness and power. In the neglect and contempt of it, civi- lized nations have been reduced to degradation, bar- barism, and ignorance. All desirable earthly bless- ings have been made to follow in the train of the Redeemer's Gospel ; and While no nation has been exalted without it, the sin of its rejection has been a permanent reproach to every people who have been guilty of it. The great commotions of the world, the wars and tumults which have agitated the sons of men, have all been made to prepare the way for Jesus, as the fire, and the wind, and the earthquake in Horeb, in- . troduced to Elijah the still, small voice of divine commands. The present overturnings of the na- tions of the earth, though so dark and trying, in LEOT. IX.] IN ITS PUBLICATION. '355 their prospect and their immediate results, are over- ruled to introduce and establish the kingdom of the Saviour. Men fill the atmosphere with noise and confusion to gratify their own ambition. God rides upon the storm, and makes the clouds the dust of his feet^ to bring to pass his great designs. They think to destroy nations not a few ; he purposes to establish a dominion under another King, one Jesus, from sea to sea, and from the river to the ends of the earth. This same Providence is to carry on the Gospel to a final triumph. The north and the south are to give up the victims of ignorance and idolatry, that they may be made the children of God. Even now commerce has for this purpose brought together the ends of the earth, and the peaceful galley of the merchant has carried the ministers and the books of truth to most of the remotest nations of men. This continued providence of God, watching over the Gos- pel, preparing the way for its propagation, establish- ing it upon the ruins of liuman ignorance and vice, has bestowed unceasing honour upon it as a dispen- sation from God to man. That God, by whom, and for whom all things were made, is exhibited a glori- ous God, and that Gospel for which the earth has been preserved and governed, and the promotion of which among men has been the object of a sleepless Providence, is for this reason a glorious Gospel, and is honoured and made beautiful in the method of its publication. III. The glory of the Gospel, in the method of its publication, has been displayed in its constant tri- umph over every species of opposition. In every age Satan has sought to destroy it among 356 GLORY OF THE GOSPEL [lECT. IX. men, and to defeat the divine purpose to redeem and to bless them. His triumph over our first parents led to the promulgation of this glorious scheme of grace ; and from that period his purpose has been to pervert its operation, and to destroy its saving effi- cacy. He buried the nations in ignorance and vice in the antediluvian world, until the Creator was provoked to cleanse it with an universal deluge. He involved the Israelites in the deepest and most degrading idolatry, until sometimes, as in the reign of Josiah, the divine law had become quite forgotten. He led them to a repeated forsaking of God, and despising of his ordinances, that he might annihilate the truth which had been intrusted to their keeping. But notwithstanding all his power, the purpose of God to accomplish man's redemption kept on a steady and undeviating course; all things w^ere made ready for its development in the appointed time ; and though the heathen raged, and the people imagined a vain thing, God did set his King upon his holy hill of Zion. When the Saviour was manifest in the flesh, he attempted to destroy him. He excited the jealousy of Herod to cut him off in his infancy. He at- tempted to persuade him to his own destruction. He arrayed against him the whole power of Jewish and Roman governors, so that in the expression of the apostles, "against the holy child Jesus, both Herod and Pontius Pilate and the rulers of Israel were gathered together." He finally succeeded, as he supposed, in his destruction, by nailing him to the cross. But still the Gospel triumphed ; and the very death which was to shew the weakness and falsehood of the professed Messiah, was his full and LECT. IX.] IN ITS PUBLICATION. 357 perfect triumph over the gates of hell, and his open spoiling of the principalities and powers of darkness. Foiled and defeated in this attempt, the enemy has pursued the Gospel in every succeeding age like a flood. He raised against it the arm of temporal power and wealth, so that the most dreadful and bitter wasting of human lives was exhibited in the persecution of the apostles and all its succeeding preachers. But the Gospel triumphed over his power, and in the reign of Constantine was seated upon the very throne of the persecuting empire. Millions of lives have been sacrificed by the enmity of Satan because they were Christians, and yet in- creasing millions have risen up to supply their place. He has inspired the wisdom and genius of man to write down the religion of Jesus in the books of infidelity, so that some of the mightiest efforts of the human mind which the world has ever seen, have been displayed in hostility to the Gospel. Age after age has furnished the same display ; and yet this despised Gospel has triumplied over the arguments and writings of infidelity, and still stands the monu- ment of God's Almighty power, while the names and the actual existence of many of these opposers, are known only by the answers which Christian writers have made to them. He has in different ages thrown corruptions in practice and heresies in doctrine into the body of the Church ; has raised up secret enemies in the very camp, until the word of God has appeared almost buried under the wicked- ness of men. But the Gospel has thrown off suc- cessively corruptions and heresies, and still stands, after all these attempts, precisely the same living and life-giving truth, as when it was first revealed. He 358 GLORY OF THE GOSPEL [lECT. IX. has sent his agents and ministers to assume the Christian garb, to array themselves among the fol- lowers of Jesus, and thus to betray the cause which they professed to espouse. But though the tares have grow^n together w^ith the wheat, there have been continually succeeding harvests in which they have been separated, and the Gospel is still offered in its simplicity and purity to man, and embraced in its true character by thousands, while these false pretenders and preachers have gone to their own place. No species of opposition which could have been aroused has been omitted. Every possible in- strument has been called in requisition, and every instrument in its highest possible power ; and yet over all, truth has prevailed. The Gospel has set its foot upon the necks of its enemies ; and still tri- umphs, and still will triumph,, until its full dominion has been attained. Opposition probably w^as never stronger or more serious than in the present day. The truth is everywiiere spoken against. The doc- trines and ordinances of the Gospel are reviled by thousands and perverted and corrupted by thousands more. Bitter terms of reproach are appended to the names of those who maintain its truth, and the most unfounded calumnies are circulated in reference to their character and conduct ; and yet the Gospel es- tablishes its throne in the very midst of/those who hate it, and converts its enemies into friends. Such triumphs reflect high honour upon the Gospel of Jesus, and shew its glory in the method of its pub- lication. Men may raise insuperable difficulties, as they suppose; but beautiful in their triumphant march over all these mountains, are still the feet of LECT. IX.] IN ITS PUBLICATION. 359 those who publish the Gospel of peace and preach glad tidings of good things. From this view of the glory of the Gospel, we may learn, 1. That whatever men may think of the dispen- sation of the word, the rejection of the Gospel is re- ally a rejection of God himself Whoever may pro- claim to you this message of grace, and however weakly and infirmly he may proclaim it, provided he be faithful, he speaks the word of the Lord ; and he that despiseth, despiseth not man but God. From God himself to you is the word of this salvation sent; and let all take heed that they receive not the grace of God in vain. In his name we demand the submission of your hearts to him. We offer you the fulness of mercy for perishing sinners, which is laid up in the Lord Jesus Christ ; and by his au- thority we require you to repent and believe the Gospel. We must leave it to your own choice whether you will accept the provisions of divine mercy or not. You may reject them indeed, but you will reject them to your eternal ruin. Brethren, Almighty God demands his own. He made you not to be destroyed ; he has bought you with an ines- timable price ; he commands you to return to him and live ; and you will answer it before him in a solemn, final judgment, how you have received and improved the precious opportunity of salvation which he has so long allowed you. 2. The way in which you should receive it, is not as the word of man, but as it is in truth, the word of the Lord, which worketh effectually in you that believe. The word of God profits you not, if it be not mixed with faith in them that hear it. Listen 360 GLORY OF THE GOSPEL, ETC. [lECT. IX. to the Gospel as a personal message to yourselves ; hear it describe your necessities, and offer you a full and perfect remedy, with the humble acknowledg- ment of your want, and a cordial embracing of the mercy proposed ; appropriate with thankfulness the privileges which God offers here to sinners, and learn to come with your whole heart, to the fountain of blessedness and mercy which he has laid open. The Lord Jesus invites you in great kindness to re- ceive his love. By his ministers he calls you, and by his Spirit he strives with you, that you may not be permitted to destroy yourselves. Believe in him with your hearts, and it shall be well with you ; he will pardon your unrighteousness, and your iniqui- ties will he remember no more. He brings you this day good tidings ; he publishes to you peace and salvation. O let your thankful hearts rejoice that there is a Saviour so worthy to be received, ad- mired and loved, presented to your embrace ; and come unto him and he shall give you rest. LECTURE X. THE GLORY OF THE GOSPEL FROM THE SUBJECTS WHICH IT PROCLAIMS. How beautiful upon the mountains are the feet of him that bringeth good tidings, that pubUsheth peace, that bringeth good tidings of good, that pub- lisheth salvation, that saith unto Zion, thy God reigneth. — Isaiah, li. 7. Such we have seen is the divine description of the ministry of the Gospel of Christ. Whether men justly appreciate their office or not, they are sent as messengers of God's chief blessing to a fallen world. Coming with intelligence of pardon from on high, to the penitent and contrite their approach is welcomed, their feet are beautiful. God is pleased to put high honour upon their office, and to show himself per- sonally interested in the acceptance and respect which they receive. But why are they thus styled beautiful 1 Not for any personal merit or worth in themselves. They are infirm and imperfect. Not for any dignity or power which they possess, or which they can exer- cise. They are like other men, altogether weak, sinful and unprofitable. God honours them, and they are welcomed by believing man, altogether on account of the message which they are commis- sioned to proclaim. This message contains the high- est possible benefit to man, and reflects unceasing glory upon God. The text exhibits this message at 362 GLORY OF THE GOSPEL [lECT. X. large, and introduces to your notice the subject of the present discourse. The glory of the Gospel^ aris- ing from the intelligence ichich it communicates to man. 1. It brings "good tidings." This expression is a general designation of the revelation made by our Lord Jesus Christ. It is the title by which we know this glorious system, and which is thus called the Gospel, because it is altogether a communica- tion of good tidings to man. The good tidings of the Christian system of truth involve many particulars, adapted to all human cir- cumstances and conditions. It appoints everywhere to them that mourn, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. It speaks in the language of consolation to all who suffer, of security to all who are in doubt, of encouragement to all who fear, of promise to all who seek for mercy. There is no condition of man under the Providence of the God of Truth, for which the Gospel of Christ will not bring relief and comfort. He cannot be placed under such circumstances as shall shut him out from security and hope, if he be willing to accept the offers which are here made. Whenever the sinner is destroyed, he has destroyed himself, though God has offered him abundant help. But the good tidings of the Gospel may all be comprised in its one offer to man of universal par- don for sin, and perfect righteousness for justification w^th God. It exhibits a Saviour, who has accom- plished in his own person a full salvation for the sinful posterity of Adam, and the riches of whose grace are truly unsearchable ; and it offers simply LECT. X.] IN ITS SUBJECTS. 308 through him, and in the acceptance of him, univer- sal forgiveness and life to those for whom he died. I say universal forgiveness, for not a single sinner is personally excepted from the offer which it makes. Whosoever will, may come and drink freely of the water of life. Jesus has offered himself once for all. And there is not a man living who can say with truth, '' for me there is no redemption, God has shut me out of life." No, brethren, we do injustice, great injustice to the free and unbounded grace of God, if we suppose that it is not honestly proposed to all, and proposed with a sincere desire on the part of its great Author that all should partake of it and live. Whatever theoretical difficulties may be imag- ined, in reconciling God's purposes of love defeated, with his unlimited and resistless power to do his will, we cannot lay the blame of man's destruction upon him. Nor in searching through the whole catalogue of offenders against him, can we find one to whom we are authorized to say, that no atone- ment has been made for him, and no pardon is of- fered upon his return to God. This offer of forgiveness is universal in regard to the transgressions of each individual. No sinner can be too guilty to be pardoned. No man can have fallen to a depth which is beyond the reach of Al- mighty grace. Is he the chief of sinners 7 Has no one ever passed beyond the limits of his transgres- sion 1 Then is the faithful saying true for him, that Christ Jesus came into the world for his salvation, and is able to set him forth as a pattern of divine long suffering. All the offences of previous life are forever pardoned, when a sinner embraces the pro- visions of grace in Christ Jesus. One act of divine 364 GLORY OF THE GOSPEL [lECT. X. mercy restores him to the favour of his God, and re- moves forever all charge of guilt against his soul. It is true, that the sinner's forgiveness is dependent upon his return to God. If he continue in a perse- vering rejection of the Holy Spirit, and determine to sin because grace abounds, he commits indeed a sin for which there is no forgiveness, either in this world, or in the world to come. None in this world, because he thus casts finally away the only possible means of pardon. None in the world to come, be- cause all exercise of pardon is confined to the pres- ent life. This sin against the Holy Ghost cannot be forgiven, not because its guilt is too great, but be- cause it is final impenitence ; and no impenitent sin- ner can be pardoned. But for all classes and de- grees of guilt, if the sinner truly repent and submit himself to God, there is forgiveness offered in the Gospel. And thus the Gospel is a message of good tidings to man, bringing him back to God and re- storing him again to the divine favour and love. 2. It '' publisheth peace." The transgressions of men have excited the just anger of God against them, have exposed them to necessary punishment, and made it the inflexible rule of his government, that there should be no peace to the wicked. This is the relation in which by nature you stand to God ; your souls are forfeited to his divine justice. Should he carry forward his anger against sin to final exe- cution, and cast you all into everlasting ruin, no one of you could have the right to complain. Your own consciences would unite with his holy determi- nations, and proclaim that God was just though he thus took vengeance. You could make no oflfering to him which should purchase peace, or deserve the LECT. X.] IN ITS SUBJECTS. 365 remission of the punishment denounced against sin. Under such circumstances the worth and glory of the Gospel are displayed. God has accomplished and proposes reconciliation, and his Gospel declares it to you in his name. It is an offer of peace alto- gether worthy of God ; it compromises not the jus- tice or integrity of his character, but confirms and glorifies his whole government of man. Peace between yourselves and your Creator is thus proclaimed. You are allowed to come before him with your prayers and offerings without fear. He looks upon you in the righteousness of his Son with acceptance and favour. He invites you to be- come united to him in the spirit of new and holy obedience, and to forget that there has been any sep- aration between you, in your experience of the fu- ture manifestations of his love. The Gospel ex- hibits the character of God to you under the most attractive aspect. It shews you that he is desirous to pardon and save you ; and invites you to commit all your cares and ways to him, in the assurance that he will be a friend and beloved to you forever. Besides this relative peace between your souls and God, the Gospel publishes peace in the experience of your own hearts. When you receive by faith the Saviour whom it offers, and he is allowed to dwell in your hearts as your hope of glory, there is then bestowed upon you the peace which passeth understanding. Your troubled and anxious minds have rest. Tranquillity and assurance forever estab- lish their dominion in your souls. The accusations of giiilt are hushed by divine testimonials of par- doning love. Your hope is fixed calmly and surely upon the promises of God ; and resting thus in love 366 GLORY OF THE GOSPEL [lECT. X. for him, and in his love for you, you are filled with peace in believing through the power of his Spirit. Peace is thus thrown over all the changes and pros- pects of mortal life. All things work together for good to those who love God ; and he keeps them in perfect peace whose mind is stayed on him. There is real worth, beloved brethren, in this Gospel offer of peace to the sinner's soul, and you will exhibit true wisdom in embracing it for your own comfort in the present w^oi'ld, and your eternal joy in a world to come. God makes it his glory to pass by trans- gressions, and gives glory to his Gospel, in consti- tuting it the instrument of proclaiming his riches of love, to every sinner truly repenting and believing in his Son. 3. The Gospel brings " good tidings of good." It not only restores the sinner by the offer of free forgiveness to the condition of an innocent man, re- moving all penalty, and rescuing him from condem- nation, but it adds also positive and infinitely valua- ble benefits. It offers him in the righteousness of God his Saviour everlasting life and glory. It bids him lift up his eyes and his hopes, for God hath pro- vided for him such good things as pass man's under- standing. The present good which results from a cordial acceptance of the Gospel is important, but it is partial. The following of Christ may involve, with all the peace and comfort which it promises, the endurance of much suffering and trial. The Christian may pass through many and great tribu- lations in entering into the kingdom of God. But the future good which is set before him is all-suf- ficient and entire, and the final result of his obe- dience will make abundant reparation for any con- LECT. X.] IN ITS SUBJECTS. 367 flicts by which he must be here tried. But what is this future good ? What offers are made to be ful- filled in a world to come ? Continuing life to beings who deserve to die. Unceasing enjoyment for those who merit only sufferings and woes. Perfect accep- tance with God, for rebels against him, with wiiom he was justly angry every day. Everlasting honour and glory for those who have been degraded and destroyed by sin. The fellowship of Jesus and his saints, the vsociety of all who are holy and perfect, the approbation of the Ruler and Judge of all, for beings who were cast out in their sins ready to per- ish. Such is the good which the Gospel offers. It is a spiritual and permanent good, which, like its Author, has no variableness nor shadow of changing. Such honour, such recompense have all his saints. This everlasting provision of good answers all the reproaches of the world, while it shews that the Christian, in counting all thing as loss for Christ, acts with wisdom and prudence ; that he lays up his treasure securely where moth and rust do not corrupt, nor thieves break through to steal ; and builds his house upon a rock which shall stand the assault of every lempest, and abide firm for ever- more. It answers all the temptations of the world, while it presents more than a counterbalance for every sinful joy, and excites a faith and hope which shall overcome every allurement to transgression. It applies itself to all the changing circumstances of life, bringing encouragement and treasure from God, wherever its possessor may be placed. It is so satisfying, that its messenger is always welcome to those who understand its worth. To the poor, the afflicted, the sick, the dying, the glorious Gos- 368 GLORY OF THE GOSPEL [leCT. X. pel brings always good tidings of good. It takes man by the hand when all others forsake him. It can speak with power w4ien all others are silent. And shews itself thus useful and desirable, however low and desperate may be the condition of the indi- vidual to whom its gracious offers come. 4. The Gospel '' publishes salvation." It pro- claims to every believer final security from the pun- ishment of sin, and from the power of Satan. It encourages him with the assurance of victory, even while he is in the midst of his warfare. It bids him remember the Almighty power which is engaged upon his side, and under whatever circumstances of danger, to be not faithless but believing. The salvation which the Gospel offers is a salvation al- ready finished and completed. Man is invited to partake of that mercy which God has freely pro- vided for him ; and the great office of the Gospel is to publish to man this glorious salvation, and to in- vite him to an enjoyment of the bounties which have been thus prepared. This salvation it pro- claims in exhibiting an all-sufficient sacrifice for sin and an all-glorious righteousness as a title to eternal life, offered by God's dear Son. It shews that the burden of human guilt was actually laid upon him, and that his death upon the cross was borne as a required punishment in the sinner's stead. In such an exhibition of the death of Christ, it displays a full and final atonement made to God for human transgressions, and publishes salvation in the assurance that every barrier which unexpiated guilt interposed to the acceptance of man has been thus removed. It proclaims this salvation in dis- playing the resurrection from the dead and the sub- LECT. X.] IN ITS SUBJECTS. 369 sequent exaltation of the glorious Redeemer who had humbled himself even to this death upon the cross for man, and thus shews that Almighty power is enlisted in behalf of all who come to him, and that he is able to save them unto the uttermost, seeing he ever liveth to make intercession for them. While the Gospel thus proclaims the united exercise of the power of God, and the sufferings of man, in the person of Jesus Christ, the Lord our righteousness, it publishes salvation in a method which removes every difficulty, and commends itself to the enlight- ened judgment of man as perfectly adequate to his wants, and precisely vsuited to his condition as a guilty and helpless being. But though it thus publishes to man a complete salvation, it does not leave him to obtain for him- self, and by his own power, a personal interest in this salvation. It comes to him attended by the same Spirit who has proclaimed its intelligence to the world, as a personal gift to his soul, to enable him to see his dangers, and to take advantage of the mercies which are offered to his acceptance. It brings this Holy Spirit to dwell within his heart forever as a comforter and guide, to encourage and to lead him in the path to life eternal. By the min- istration of the Spirit, it applies to him the salvation which it publishes abroad, and thus completes the gracious design of God of bringing sinners whom he hath chosen for himself, from the power of Satan, to glory everlasting. It displays the Father, the Son, and the Holy Ghost united in the w^ork of man's redemption; shews the office which each person of the Deity ex- ercises to attain this end; and having proclaimed 16 370 GLORY OF THE GOSPEL [lECT. X. the whole scheme of grace, it publishes as the re- sult, a full and eternal salvation to all who believe the intelligence which it communicates. 5. The Gospel " saith unto Zion," to the people of God, " thy God reigneth." This personal desig- nation of God as connected with his people, shews us that Immanuel, God manifest in the flesh, is es- pecially referred to. Of him, the righteous are by the same prophet represented as saying, " Lo, this is our God, w^e have waited for him, and he will save us." The God of Zion is an incarnate God, our " great God and Saviour Jesus Christ." The Gospel declares his reign, his everlasting dominion as God over all blessed forever. It proclaims his exaltation as head over all things for the church, as Lord of lords and King of kings, making his enemies his footstool. It declares this reign of Christ as joyful intelligence to his people, assuring them that their cause is safe under his extensive and resistless dominion. He reigns in the govern- ment of the present world ordering all things accord- ing to the counsels of his own will, and constrain- ing all beings and all events, to promote his glory and the good of his people. In this assurance Zion rejoices, in the prospect of a final victory for his truth, and fears not but his cause is safe, whatever may be the assaults of the ungodly. However men may fill the earth with confusion and sin, he rides upon the whirlwind and the storm, and makes the clouds the dust of his feet. He brings light out of darkness, and makes crooked things straight. And he will accomplish his purpose of the universal dominion of righteousness and peace among men, through whatever opposition and conflict he must LECT. X.] IN ITS SUBJECTS. 371 pass to gain the end. He reigns in the heart of every redeemed sinner, and will keep each one, therefore, to the enjoyment of his eternal glory. In this intelligence, too, his people rejoice. They have put on the Lord Jesus Christ, and they stand com- plete in him. Whatever may be the temptations of sin, and the difficulties of obedience, while he reigns in their hearts, they shall be made more than conquerors through his divine power. The world shall be overcome, Satan shall be bruised under their feet, self shall be crucified and destroyed, and grace shall triumph finally and eternally, because Christ rules in those whom he has redeemed. He reigns amidst the hosts of heaven, and Zion rejoices in the prospect of reward which his dominion there insures. His presence constitutes the happiness and glory of his people. They look forward with delight to another world as an everlasting home, because he is there. The single promise of recompense which the Gospel makes, is an enjoyment of his favour and a dwelling together with him. In the hope of this the believer's heart rejoices with joy unspeaka- ble and full of glory; and having counted all things as loss for Christ's sake, he looks forward with tri- umph to the day when he shall be like him and see him as he is. Jesus reigns in heaven, and, there- fore, for those who love him, heaven must contain a desirable and ample reward. He will reign in vis- ible glory among his saints upon the earth, when he shall return, according to his promise to them, with- out sin unto salvation. He has now, as regards his visible presence, gone to receive for himself a king- dom and to return. When the appointed hour ar- rives, the Son of Man shall appear in his glory, and 372 GLORY OF THE GOSPEL [lECT. X. all his holy angels with him. In this reign, Israel converted unto him by looking upon him whom they have pierced, shall rejoice. The fulness of the Gentiles shall be brought under his dominion, like new life to a world that has been long dead. The wickedness of the ungodly shall have come to an end, and he shall establish the just. To this blessed kingdom of the Son of God, multiplied prophecies of the Scripture bid us to look forward continually, and it is our blessed privilege to live in unceasing expectation of the happy day, when angel voices shall thus announce unto his waiting Zion, *' Thy Grod reigneth." Such is the glorious intelligence wliich the Gos- pel brings you ; sucli are the communications which it makes to a world of sinners. It brings good ti- dings, it publishes peace, it brings good tidings of good, it publishes salvation, it declares to Zion, thy God reigneth. These gracious communications throw a glorious light over the whole message, and constitute it, by their excellency, the glorious Gos- pel of the blessed God. How important is the obligation which arises from such intelligence to constrain sinful men to accept with thankfulness these heavenly offers ! The im- mediate duty required of you all is the reconcilia- tion to God which the Gospel proposes, and for which it has made provision. All things are ready for the return of sinners unto Christ, and I would beseech you, brethren, to welcome the ministers of reconciliation, to receive the pardon which is offered, ;\nd to place yourselves under the dominion of this glorious and merciful King. Kiss the Son in token of your cheerful submission to him, and let not his LEOT. X.] IN ITS SUBJECTS. 373 wrath be kindled against you, even but a little, lest you perish from the right way, and lose forever the hopes which are offered you through His grace. How important also is the obligation upon Chris- tians to press upon all others the acceptance of these messages of divine love ! To you who have believed, the Lord has committed the treasure of his grace, that you may offer it to others. In your con- versation and your conduct, and in direct efforts to lead sinners unto Christ, much influence is to be ex- erted to publish this salvation, and to spread abroad the knowledge of the truth. The worth of this glo- rious intelligence marks the amount of your respon- sibility ; and while it teaches you what Christ has done and suffered to open the way of salvation, it impresses upon you how much you should be will- ing to do and suffer, to make this way plain and profitable to others. Let no effort be spared by you which he has appointed and which can be made effectual to bring men from the darkness of their sins, to the light of the glory of God which is seen in Jesus Christ. LECTURE XI. THE GOSPEL MAGNIFYING THE LAW. The Lord is well pleased for his righteousness sake : he will magnify the aw and make it honourable, — Isaiah, xlii. 21 . We have considered the different aspects and operations of the Law and the Gospel, through a long series of remarks ; — and we may now profit- ably reflect upon the actual connection between these two great departments of divine truth, and their mutual influence upon each other. Faithful- ness and immutability are attributes inseparable from the divine character. With God there is no variableness, neither shadow of turning. He illus- trates this entire unchangeableness of his own char- acter, by contrasting with it, the passing nature, and temporary existence, of the most magnificent of his visible works. The earth with all its apparent sta- bility, shall perish, and the heavens with all their uncounted, and apparently unchangeable glories, shall wax old, and like a garment or a curtain shall be folded up, and changed. But God, who is the Creator of the heavens and the earth, remaineth the same forever, and his years have no end. This immutability of his nature and purposes, constitutes the foundation of all the hope of his creatures in him, — and the reason of his forbearance towards them. " I am Jehovah, I change not. Therefore LECT. XI.] THE GOSPEL MAGNIFYING THE LAW. 375 ye sons of Jacob are not consumed." " I will not execute the fierceness of mine anger, I will not re- turn to destroy Ephraim, for I am God, and not man." The same unchangeable character is de- clared of him, when he is revealed, as " God mani- fest in the flesh." " Unto the Son he saith. Thy throne O God is forever and ever, a sceptre of right- eousness is the sceptre of thy kingdom." " Jesus Christ is the same yesterday, to-day, and forever." The Saviour asserts also this entire immutability in his own word ; " heaven and earth shall pass away ; but my word shall not pass away." This immuta- bility of God is exhibited in all the divine revela- tions, and connected with all the divine purposes and plans. He is from everlasting to everlasting, the same wise and holy Being. He changes not the purposes which he forms ; nor is he frustrated in the accomplishment of his designs. He has made different revelations of his will and his truth to man; but they are all parts of his one mind, which none can turn, and are all known unto him from the foun- dation of the world. These revelations have placed men, under different dispensations of light, and in different circumstances of responsibility. But they are not contrary the one to the other ; nor is the un- changeableness of God affected, by their apparent differences of communication. Those differences are only apparent. The perfect unity of the truth of God becomes manifest to those who understand and love his word. The law is not against the promises of God. Nor do we make void the law through faith. They are designed not to destroy, but to confirm and establish each other. The grace and truth which comes by Jesus Christ, fulfils and 376 THE GOSPEL MAGNIFYING THE LAW. [lECT. XL honours the law which was given by Moses. The consideration of this fact, is now before us. Our text declares that God was perfectly satisfied with that everlasting righteousness, which the divine Saviour accomplished and brought in for man, un- der the glorious revelation of the Gospel. The Father, the Son, and the Holy Ghost, are perfectly united in the provision, and in the acceptance, of this glorious work of merit as perfected and offered by the Great Redeemer of man. And in the ac- ceptance of this perfect righteousness for man, it is declared, the law also to which it was offered, was magnified and made honourable. The subject which the text leads us to consider, is the honour lohich the Grace of the Gospel reflects upon the holiness and au- thority of the laid. I. In considering this subject, we may first recall some of the clear and important views which we have taken of the several characteristics and oper- ations of these two dispensations. 1. The law of God is jimply the revealed will of the Creator. It was first proclaimed, when the first intelligent creature was formed. It required in every such being who should be called into exist- ence, unqualified and instant submission to the Creator's will, whenever and however that will should be proclaimed. By all the angels in heaven, who remain in their original holiness, and delight still to do their Maker's will, it is fully obeyed. It was communicated to man at his creation, requir- ing from him, this simple and unquestioning sub- mission to God, and fixing the trial of his obedience upon a single and comparatively unimportant pre- cept, — in which the single question was, would he LECT. XI.] THE GOSPEL MAGNIFYING THE LAW. 377 be freely and entirely obedient to God 7 It was re- vealed anew to the Israelites from Mount Sinai, bringing out again this single principle, branching out in many additional and subordinate precepts, some of which were wholly national and local. It was renewed and confirmed by the revelation of God's dear Son, who established its authority over his Church by new motives of gratitude for redemp- tion from its curse, — and fulfilled for them a perfect and justifying obedience to its commands. Its sin- gle principle of simple and entire obedience to God is as binding upon every soul whom he hath re- deemed, as upon those who stand in the obedience which they render for themselves. This holy law governs throughout the universe, and must govern forever. There can be no intelligent creature ex- empted from obedience to its commands ; nor can its authority ever be annulled. While the Creator reigns, every subject of his dominion must be held under the obligation of unconditional obedience to his holy and perfect will. So soon as any being disobeys this law, he comes immediately under condemnation, and is at once a lost and ruined being. He is subjected to immediate punishment for his transgression, and is at once without protection and without hope. His guilt has turned God against him, and none can be upon his side. Thus it was with angels that sinned. Thus it was with man in his transgression. And thus it is with every man now bom into the world. None of the race of Adam are keepers of the law, and therefore the whole family of his posterity, in every generation, have come under the curse, and are in condemnation under the law, as transgressors against 378 THE GOSPEL MAGNIFYING THE LAW. [lECT. XI. God. The holiness and faithfulness of this law cannot be set aside or annulled. It demands an obedience and satisfaction completely adequate to its own character, and perfectly spotless and unlim-_ ited in itself; and it will not release from condemna- tion, any transgressor who does not produce them. If no such obedience and satisfaction can be pro- duced by sinful beings, whether angels or men, no fallen creature can be restored or justified by any operation or power of the law. That this cannot be done by such beings, becomes indisputably evi- dent ; and from this fact flows the solemn and ever- lasting testimony, " by the deeds of the law, shall no flesh be justified, for by the law is the knowledge of sin." This is the view which we have taken of the di- vine law. It is not the law of Moses, nor the law given to Adam merely. It is the original, the divine will of God however revealed, requiring simple un- qualified submission in every creature, under ail the circumstances in which his Creator shall see fit to place him. It was proclaimed in some precepts to Adam, in others by Moses, and in others still by our Lord Jesus Christ. So far as it is revealed and written for us, it is contained in the Holy Scriptures, which are given by inspiration of God. But it may be made known in new precepts to the creatures of God throughout eternity. And to whatever labour or duty God shall ever direct, this universal law will require from every creature, instant and uncon- ditional obedience. Neither the Gospel then, nor any other dispensation from God, can make void or annul this law, because whatever is revealed or commanded by him, becomes from that moment, a LECT. X[.] THE GOSPEL MAGNIFYING THE LAW. 379 part of his law, and comes to man with the same authority which has proclaimed and established all previous revelations of the divine will. They can- not be inconsistent with the law, because God can- not deny himself. He is always the same, he changes not, nor can his purposes and plans ever contradict or thwart each other. 2. The Gospel of the grace of God, is simply a free offer of actual, finished salvation, to man under the condemnation of the law which he has broken. It is designed as a remedy for existing, actual evil, and was intended to restore the transgressor of the law, to his former condition of security and peace, not by annulling, but by fulfilling the law for him. It makes this gracious proposal of salvation to man, through the obedience and sufferings of a divinely appointed substitute for him. It is the annunci- ation of a Saviour who has assumed the sinner's place, and rendered for him, the obedience and sat- isfaction which the divine law required. It is not a system which has originated from another being, than the one who gave man his law, and which was intended in its operation to set this law aside. But it is one which has flowed from the Divine Law- giver himself, designed to restore the violated maj- esty of his own government, and to provide for man, that answer to the law, without which he could never be rescued from condemnation in sin. This intelligence of the Gospel was first revealed to man, immediately after his transgression, as his all-suffi- cient remedy. It proclaimed to him, the fact of a provided salvation, and offered this salvation to him freely, as a lost and helpless creature. But it did not and cannot give him salvation in opposition to 380 THE GOSPEL MAGNIFYING THE LAW. [lECT. XI. the demands of the law. It first shews the law sat- isfied, and made perfectly whole ; and then it freely justifies and completely saves, the sinner whom the law had condemned, There is here no opposition, but a perfect unity of action, and cordial mutual agreement. " What tlie law could not do in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin," did accomplish, — " that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." If a creditor should imprison his debtor for failure in payment of his claim, and another individual should come forward, voluntarily to discharge the debt, and set the prisoner at liberty, the latter could not be said on this ground, to be op- posed to the former, or in any way to destroy or disparage the legal justice of the claim which he thus freely meets ; but both would unite in releasing the man whose obligations had thus been completely and honourably discharged. So while the law of God held man in bondage, as a transgressor of its precepts, and the Gospel provides and proclaims a full discharge of the penalty, and bids the ransomed soul go and sin no more, it does not on this account shew itself opposed to the justice of the law's de- mands. It Jionours the holiness of the law by pre- senting a perfect obedience to its claims, and in no degree lessens its authority. The same Divine Being has given the law as the rule for his creatures, and the Gospel as the hope and salvation for fallen man. In both these dispen- sations, he is the same, and there is in him no shadow of turning. When he first created man, he placed him under his law, as he had done all other LECT. XI.] THE GOSPEL MAGNIFYING THE LAW. 381 intelligent beings whom he had formed. When man transgressed the law, and sinned against him, and was of necessity immediately condemned by the law, he revealed his gracious purpose to save him, in perfect consistency with the majesty and holiness of the law which he had violated. He provided and offered a righteousness in the Lord Jesus Christ, his Son, God manifest in flesh, with which he was well pleased, and which would for- ever magnify the law, and make it honourable. II. We may consider the direct assertion of the text. God was himself well pleased with the right- eousness which the appointed Saviour finished, and now offers in the Gospel. This righteousness mag- nifies the law and makes it honourable. This fact deserves very particular attention. In preaching the Gospel of our Lord Jesus Christ, we are sent to offer a free and full salvation, to those whom the law condemns ; and that salvation wholly in Christ without any dependence upon human works, to be obtained simply by a faith in his word, which ac- cepts and confides in the work of merit thus re- vealed. In such an offer of grace, we seem to many, to set the law entirely aside. We declare that the law cannot justify any man ; that it is not to be obeyed with any view or hope of obtaining justifica- tion by it; that men must not lean upon it in the slightest degree for this purpose ; that the least de- pendence placed upon their obedience to it, will in- validate their whole interest in the system of the Gospel. In these assertions we are supposed by some, to give instruction of an unholy tendency, and to teach doctrines which are subversive of moral obligations. The apostle Paul was obliged to con- 382 THE GOSPEL MAGNIFYING THE LAW. [lECT. XI. tend with the very same difficulties ; his doctrines were obnoxious to the very same reproach ; and against this reproach, he was compelled to vindi- cate the Gospel which he preached, in repeated in- stances. But let us consider the real ground which we oc- cupy in this matter. The law requires perfect obedience to all its commandments. It denounces a curse against every one who shall violate them in the smallest degree. But it is undeniably manifest, that every man living has violated them in ten thou- sand instances, and is consequently obnoxious to all the judgments which they denounce. And yet in preaching the Gospel of the Lord Jesus Christ, we say to those who believe in him, and are thus walk- ing not according to the flesh, but according to the Spirit, that they have no ground for fear, for there is no condemnation to those who are in Christ Jesus, and neither the law in its punishment, nor sin in its power, shall have dominion over them. Now do we in this preaching, set aside the law, and act or teach, in contradiction to its established and unalterable principles 1 We answer, by no means ; — we estab- lish, confirm, and honour the law by this instruc- tion, to the utmost possible extent. We announce a salvation which God has provided ; in which he is well pleased ; which satisfies every legal demand ; makes the sinner honourably and perfectly secure ; — and at the same time infinitely glorifies the maj- esty and character of God. 1. The Gospel honours and magnifies the law, by the voluntary obedience of the Lord Jesus, which it announces. The law would have been hon- oured by the obedience of man, had he continued LECT. XI.] THE GOSPEL MAGNIFYING THE LAW. 383 upright, as it is honoured by the obedience of the holy angels in heaven. In the universal submis- sion to God which is there displayed, the cheer- fulness with which all unite to glorify the divine Creator, and the love and communion which is maintained among themselves, the purity and glory of the divine law are unceasingly beheld. Had man remained in his first estate, such would have been the character of the earth ; and here, in all the intercourse of men with each other, the perfect law of God would have been the controlling authority, and been completely and continually honoured. This obedience would have magnified the law and have displayed its excellence and worth. But the vol- untary obedience and submission of God the Son to its commands, has magnified it far more highly. He, over whom it had no control, and whose will constituted the law itself, yielded himself to be com- manded by the law, for those who were under its condemnation. His perfect obedience to every pre- cept is the righteousness with which God declares himself well pleased. As man, he fulfilled every command. From his childhood to his death he was constituted under the law. He thus wrought out a spotless righteousness, by which the majesty of the law is perfectly sustained, while the redeemed sub- jects of its condemnation are released and set at liberty. How can the law" be more glorified, or set upon higher ground, in the view of the intelligent universe, than by this voluntary humiliation of God himself? With what peculiar authority and reve- rence, must it have pressed itself home upon the thrones and dominions, and principalities, and pow- ers in heavenly places, when they beheld such regard 16 384 THE GOSPEL MAGNIFYING THE LAW. [lEC^. XL paid to it by the Creator himself! The personal obedience of the Lord Jesus honours the purity and holiness of the law, in its undefiled and spotless character, shewing how holy is that rule, in obe- dience to which such perfection was brought out by one who was entirely conformed to it ; and it hon- ours the majesty and authority of the law, as it is the voluntary submission of a being so elevated and so glorious, over whom the law could have had no necessary or just control. And the Gospel by pro- claiming this perfect obedience, magnifies the law, whose excellence and authority it thus acknowl- edges. 2. The Gospel magnifies and honours the law, by its proclamation of the voluntary sufferings of the Lord Jesus Christ in enduring the penalty denounced against transgression. The righteousness whicii the law required from man, was not only a righteous- ness of obedience to its precepts, but also of satis- faction for transgressions. Had the law been vio- lated, and the transgression remained unpunished, its authority would have been wholly overthrown ; and instead of being magnified and made honour- able, it would have been dishonoured and despised. Had all the transgressors of the law been punished, it would have been honoured, and the Creator would have been displayed as a Being glorious in holiness and justice. But it is far more highly magnified, when the mighty God himself consents to bear its penalties, rather than its honour should be compro- mised, or its authority despised. The sufferings which he sustained, were a satisfaction to the vio- lated law. They were the penalty which the just anger of God must inflict upon transgression. They LECT. XI.] THE GOSPEL MAGNIFYING THE LAW. 385 must be regarded as the same sufferings in their na- ture, which unpardoned sinners must endure for themselves. The bodily pain, the darkness of mind, and the violent agony in death, which the Lord en- dured, were certainly the penalty which the law had denounced as the wages of sin ; though the abiding hatred of God, and the unquenchable de- spair, which are also included in this penalty, as condemned transgressors endure it, were not found in the sufferings of the Son of God. But the infi- nite dignity and power of the divine Saviour affixed a worth, and gave an extent and depth to these suf- ferings of his, which made them an ample equiva- lent for pardoned men. They met the demands of the law. They made it whole and honourable, and thus opened a way indispensable for the salvation of a single sinner, and sufficient for the salvation of all sinners, as one or all should accept the offers of his salvation and be made partakers of his redemp- tion. Thus the Lord Jesus magnified and honoured the justice and fidelity of the law, in submitting both to obey, and to suffer for man, under its holy requisitions. And the Gospel in proclaiming this twofold righteousness for man, magnifies the law from which it releases him. 3. The Gospel honours the law, by requiring every dinner upon whom it bestows a pardon, to acknowl- edge his giiiU in its transgression,^ and his desert of condemnation under its sentence. The honour which the Lord Jesus gave the law, is but a part of that which it receives from the dispensation of the Gos- pel. The mercy which these glad tidings announce to man, compels every one who receives it, to con- fess the justice of his condemnation, before he can 17 THE GOSPEL MAGNIFYING THE LAW. [lECT. XL partake of the gift thus presented. The sinner who asks for pardon must confess himself a sinner deserv^- ing to perish. He must not only declare in words, but he must feel deeply in his conscience, that he deserves to be cast into outer darkness, amidst weep- ing and gnashing of teeth ; and that God would be just and right, in avowing that he has no pleasure in him, and in refusing to accept or aid him. He must go to Christ, as one who feels himself exposed to imminent and awful danger, and cry to him for mercy, as a castaway sinking into everlasting de- struction. He is to plead nothing for himself, but the full satisfaction which the obedience and suffer- ings of the Lord Jesus have made to the demands of the law, and must found his whole hope upon the perfectly sufficient and honourable offering which has thus been made for him. He must not desire that the demands of the law should be lessened or dishonoured, even for his salvation. And while he feels himself condemned, and acknowledges himself to be condemned, he must still proclaim that the commandment which destroys him is holy, just, and good. He must acknowledge, that without a right- eousness which fully answers the demands of the law, he cannot be, and ought not to be accepted be- fore God. And while he acknowledges and laments his own inability ever to render this righteousness, he must plead the merit of his Incarnate God, as all his salvation and all his desire. Thus in the very entrance of the way of salvation which it opens, the Gospel provides for the honouring and magnifying of the law, in the confessions which it requires the redeemed sinner to make. It will save none who do not feel, and who will not confess, this guilt and LECT. XI.] THE GOSPEL MAGNIFYING THE LAW. 387 danger under a previous just condemnation. There must be a deep humiliation for sin, and a deep con- viction of his lost estate, in the sinner's mind, before he can hope for pardon in the Lord Jesus, and ob- tain the gracious blessings w^hich the Gospel offers. Where this state of mind is found, and the sinner comes to plead the obedience of his divine Redeemer in his behalf, the Lord is w^ell pleased for his right- eousness' sake, and the law is magnified and made honourable. - No precept has been set aside, and no other principle has been overturned. The sinner acknowledges the justice of God in his condemna- tion, while he sues for the exercise of mercy in his forgiveness. God is consistent with himself, in hear- ing and answering the penitent's supplication, — and the Gospel which proclaims forgiveness magnifies the law which denounces condemnation. 4. The Gospel honours the law in the new obe- dience through which it leads every one whom it has thus pardoned and renewed. It allows none to sin because grace abounds ; but while it forgives all who seek for pardon, it leads them as the result of their forgiveness, to serve God in newness of life, and to walk according to his holy will. It is true, the man who has embraced the offers of pardon does not ex- pect perfectly to obey the commands of God; still less does he expect by any such obedience to com- mend himself to the favour of God. But he has the love of holiness, and the desire for holiness im- planted in his heart, as a divine gift. He approves of the precepts of the law in his inner man. He has the law written upon his heart by the Holy Spirit, and the grace of God which has brought him salvation, teaches him to deny ungodliness and 388 THE GOSPEL MAGNIFYING THE LAW. [lECT. XL worldly lusts, and to live soberly, righteously, and godly, in this present world. His whole effort and object in regard to himself, is made by the Holy Spirit which has been given to him, the desire that he may perfect holiness in the fear of God, and walk in all the commandments and ordinances of the Lord blameless. This is the abiding and secure purpose of his heart and hfe, and the law is thus magnified and made honourable in all his expe- rience and in all his character. He has been made free from guilt, that he may be a servant to holiness. He has been delivered by the grace and righteous- ness of the Gospel, from the condemnation of the law, that he may obey and honour this very law in all its precepts, in a new and eternally holy life. And while he is accepted solely for the righteous- ness' sake of God his Saviour, and glories only in him, his whole life is an unceasing exertion to be holy as he is holy, and meet to be a partaker of his inheritance with his saints. Under these four aspects of the work of the Sav- iour for the sinner, and of the Spirit in the sinner, we see how perfectly united, are these two holy dis- pensations from God, and how completely the one has established and honoured the other previously revealed. These considerations may form a just conclusion to the instructions which, under the blessing of God, I have attempted to give you upon the great subjects of divine truth which have been successively brought before us. The importance of these views cannot be overstated. The more you study the communications of the Holy Scriptures upon these subjects, and reflect upon their instruc- tions, will you become convinced that the views LBCT. XI.] THE GOSPEL MAGNIFYING THE LAW. 389 which have been thus set before you, are the reve- lations of the truth of God. I trust you will also find them to be, more deeply and permanently, in- struments of divine power in your own souls. These are the truths which the apostles preached in the demonstration of the Spirit, casting down all man's native pride and wisdom, and exalting the Lord alone, as the sinner's righteousness and salva- tion. These are the truths for which the venerable reformers of the Church in the sixteenth century willingly offered their lives as a testimony under the cruelty and hatred of anti-christian bigotry. These blessed truths were embodied by them, in all the formularies of the whole Protestant Church, as the doctrine of the oracles of God. In every land in which the power of the Reformation was felt, this same system of doctrine was simultaneously drawn from the divine word, as the faith of God's elect. These are the truths which all real and faithful preachers of the Gospel in every Christian Church now proclaim. They are the truths, by the procla- mation of which alone, the Gospel of Christ can triumpli among men, and sinners be saved in a real conversion to God. They are the truths which our Church teaches, in all her standards of doctrine, and in teaching of which she shews her peculiar worth to us, and the honour which she gives to God. These are the truths, by which alone, and a faithful adhering to which, we are to stem the tor- rent of popery in all its varying shapes, as it is flow- ing down upon us in these last days. Prize them as your treasure. Cling to them as your hope. Proclaim them as the word of God. And may God, 390 THE GOSPEL MAGNIFYING THE LAW. [lECT. XL even your own God, cause them to bring forth for you, the everlasting fruits of holiness and peace. And all the glory be to the Ever Blessed Trinity, the Father, the Son, and the Holy Ghost, One God, world without end. Amen. LECTURE XII. THE GUILT AND DANGER OF REJECTING THE LAST REV- ELATION FROM GOD. He that despised Moses' law, died without mercy under two or three wit- nesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God ; and hath counted the blood of the covenant wherewith he was sanctified, an unholy thing ; and hath done despite unto the Spirit of Grace 1 — Hebrews x. 28, 29. No principle of government can appear more just and reasonable, than that every increase of privileges should be attended with a corresponding increase of responsibility. 'From those, who in the wise ar- rangements of the divine Providence, have been placed in a state of comparative ignorance and dark- ness, more will not be demanded than is in due pro- portion to their means of information and improve- ment. God will undoubtedly be found, to make, in his final dealings with mankind, whatever distinc- tions shall be proper and just, between the heathen and the nominal Christian, — between the idiot and the man of intelligence and reason, — and between all involuntary ignorance, and despised and neglected means of knowledge. This just principle of pro- portioned responsibility is repeatedly acknowledged, and dwelt upon in the sacred Scriptures. Our Lord declares that the men of Nineveh, and the Queen of the South, shall rise up in the judgment, for the condemnation of those who had listened without ef- 392 DANGER OF REJECTING THB GOSPEL. [lECT. XII. feet, to the invitations of the Gospel as proclaimed by him ; and that even the dreadful punishment of the inhabitants of Sodom should be found more tol- erable, than that of those who rejected his gracious invitations and offers. Upon this principle, he as- sures us, that " to whom much is given, from them also shall much be required." A high attainment of holiness, an ardent thankfulness for divine bless- ings, and an eager endeavour to do the will of God, must be expected from those who have received the amazing privileges of the Gospel. And a fearful aggravation of guilt, and an exposure to extreme danger and punishment will attend a continued dis- regard of the truths which it proclaims, and the of- fers of mercy which it makes. The application of this important principle to ourselves will be readily perceived. Our privileges are great and peculiar, beyond even the most of those to whom the Gospel has been preached. The glory of divine truth shines around us. The provis- ions of the kingdom of grace invite our universal participation. No one of those who have listened even to the discourses which I am now concludinff can be necessarily ignorant of the way of life. If in the case of any one in such circumstances, trans gression results in the final w^ages which are threat- ened against it, the condemnation must be altogether wilful, and the aggravation of the guilt will fearfully increase the terror of its recompense. This principle of comparative responsibility is now brought before your view, and forms an appro- priate practical conclusion to the lectures which you have heard. The text presented to you, assumes the point, that it is the same Divine Being, who LECT. XII.] DANGER OF REJECTING THE GOSPEL. 393 speaks both in the Law and the Gospel ; and that he will manifest himself in each, the same inflexibly holy and just Being ; and that so far from mitigating the strictness and purity of his demands upon men, under the latter dispensation, he will visit their vol- untary disobedience with a far sorer punishment. It will be impossible for those to escape, who neg- lect so great salvation. The apostle in this text il- lustrates the fearful condition of those who reject the Gospel, by a comparison of it with the condition of men under the law. The parts of this compari- son, and the conclusion which he derives from it, it will be our purpose to consider, as an illustration of the guilt and danger of rejecting the Gospel. I. " He that despised Moses' law died without mercy under two or three witnesses." The law as revealed by Moses contained a great variety of pre- cepts, of different importance and influence. Un- der its provisions some transgressions might be par- doned through the offering of an appointed sacrifice. For others the prescribed and inevitable punishment was death. If a soul had sinned through ignorance, or inadvertence, there was a way opened, by which the evil results of this involuntary deviation might be avoided. But if a man wilfully disobeyed a high and important moral command, there was no provided means of expiation. The life of the trans- gressor was to be certainly forfeited to the violated majesty of the law. It is probably with particular reference to this distinction, that the apostle em- ploys the term "despised." There was a pardon for unintentional transgressions. But no contempt of the divine authority, no wilful disregard of a known prohibition, no voluntary rebellion against 17* 394 DANGER OP REJECTING THE GOSPEL. [lECT. XII. the majesty of the lawgiver, could be passed over with impunity. For such offences the immediate retribution was death without mercy. The law had been given in the clearest and most positive terms. It could not be misunderstood. When man was ac- cused of its intentional violation, the plainest evi- dence of guilt was required. By the concurrent testimony of two or three eye-witnesses at the least, every word must be established. But after the fact of the crime was thus satisfactorily and clearly established, there w^as no remission ; no one had authority to interfere ; none could sue for pardon, or for further trial. Such a man had despised the law, and there was no provision for mercy. There re- mained nothing for the rulers of the people, but the infliction of the prescribed punishment ; and nothing to the transgressor, but the fearful . expectation of the death denounced. The hour of mercy had passed. The criminal must be dragged even from the horns of the altar, to his merited condemnation. The hands of the witnesses must be first upon him, to put him to death. The high authority of God had been despised, and the despiser must perish w ithout mercy. II. This extreme severity of punishment is em- ployed in our text to illustrate the far higher meas- ure of indignation, which must recompense a simi- lar contempt of the Gospel revelation. The law of Moses was a dispensation of vastly inferior privi- leges, and with far more limited means of light and knowledge for man. And in the same proportion in which the Gospel has enhanced the privileges of mankind, must it also aggravate the guilt and the punishment of their voluntary disobedience and con- LECT. XII.] DANGER OF REJECTING THE GOSPEL. 395 tempt. Accordingly the Holy Spirit demands in the text, " of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace 7" It will be allowed that such ex- pressions describe an extreme degree of human guilt. But to whom can they with justice be ap- plied 1 Are these the acts and attributes of men, who were known only during the short period of the apostolic ministry, and who have had no successors since, around the Christian Church 7 Or are they the practical characteristics of many wuth whom we now associate 7 How extensively this description applies to different classes of mankind, it is proper to consider. 1. There is manifestly here, a description of those who have become apostates from a religious profes- sion, and of those who have voluntarily driven away from them, serious impressions of truth by a subse- quent course of unbelief and sin. The apostle con- nects it with those who " draw back unto perdition." Though once awakened by the Holy Spirit, to see, to acknowledge, and to follow after, the excellence and the promises of true piety, they returned again to their former pleasures and sins, — they " walked in the counsel of the ungodly, and stood in the way of sinners, and sat down in the seat of the scornful," and thus denied the faith, and brought upon them- selves a swift destruction. To all such persons, the solemn demand of the text is applicable, to the end of time. It should awaken them to the danger of resisting the convictions of the Holy Spirit. It 396 DANGER OP REJECTING THE GOSPEL. [lECT. XH. should arouse them to consider the alarming diffi- culty of their ever regaining any spiritual benefit, when they have thus deliberately torn themselves loose from the merciful entreaties of the Son of God. It is not that any sins of men are in their actual guilt beyond the reach of divine forgiveness. But it is, that the very nature and necessary tendency of a backsliding spirit, is so to harden the heart, and to sear the conscience, that no means are found ade- quate to rouse its victims from their apathy, and to bring them again humbly to seek for mercy at a Sav- iour's feet. Rarely can they be renewed to repent- ance. Their course of sin, though possibly under the influence of a strong temptation, has been a vol- untary and deliberate course. Having willingly re- jected the one great only sacrifice for human sin, there remaineth no other sacrifice, but the certain, fearful expectation of judgment and fiery indigna- tion which shall devour the adversaries. 2. The solemn description of the text must be applied to those who are avowedly unbelievers in the truth of the Gospel. Such persons are gene- rally disposed to claim peculiar indulgence, by the allegation, that their faith is not within their own power. But is this true 1 If the infidelity of man amidst the privileges of the Gospel were wholly an error in the judgment, and it could be proved that the man had used all the means of information and knowledge within his reach, without effect, there might be possible room for the urging a plea like this. But the fault with men in such circum- stances, is not in the head, but in the heart. The carnal mind hates the humiliation, and the purity, which the Gospel requires, and the wrath which it LECT. XII.] DANGER OF REJECTING THE GOSPEL. 397 denounces against the darling sins of men. And when conscience enlightened by the truth of God, checks the commission of sin by the threatenings of the divine word, — to soothe and still this unquiet monitor, man will rush into the boldness of unbelief He will proclaim the falsehood of a book, of which he knows notliiag. He will retail the impiety and sophistry which other opposers have handed down to him. And in the ardour of his hostility, will imagine himself actually overturning the founda- tions of that truth which God's own Son hath re- vealed to men. But whence arises this zeal for propagation? Is not its source in that corrupted heart alone, which would tread under foot the au- thority of God 1 Mere mental doubt or hesitation would be quiet, and rather be disposed to envy, than desire to overturn, the confidence and comfort of be- lievers in the Gospel. But the spirit of unbelief is hateful and hating others. If you should separate from the Gospel, its sacred laws of conduct, and re- move* its humbling doctrines, and its solemn warn- ings to the guilty, and leave its professors to indulge the appetites of corrupt nature, and still to look for impunity and peace, all the opposition of infidelity would be removed. O, how fearfully does the de- scription of the text apply to such ! They are thus warring with the best interests of man, and pour- ing contempt upon the authority of God. And what can be the result of their impiety, but death without mercy, and that eternal 7 3. But the text must have a broader application than to these two classes of despisers. It actually describes the course of every heedless and ungrate- ful transgressor against God, under the abundant 398 DANGER OF REJECTING THE GOSPEL. [lECT. XII. privileges of the Gospel. To every man, whose proud and guilty heart rejects the power and love of an offended Saviour, do its alarming characteris- tics apply. He is treading under foot the Son of God, and counting the blood of the covenant where- with he was sanctified an unholy thing, and doing despite unto the Spirit of grace. Among those to whom the Gospel has been faithfully proclaimed, a rejection of its spiritual, renewing influence cannot be a sin of ignorance. The disobedience and heed- lessness of a worldly mind is in such circumstances persisted in, against all the means of light and knowledge which men can have. The continuance of an unpardoned and unconverted state is therefore always the certain evidence of a voluntary rejection and contempt of God's abounding grace. The Gos- pel has established one plain and simple distinction, between those who gather with Christ, and those who scatter abroad, in opposition to his gathering. To this latter class, w^ithout reference to any minor diflferences of character, the solemn description of our text is justly and wholly applicable. Their re- jection of the Gospel in its invitations and offers of mercy, goes to the utmost extent of which they are capable, in rebellion and ingratitude against the Saviour of men from whom its privileges come, and by whose sufferings and death, they have been pur- chased. " They have trodden under foot the Son of God." God has been pleased to send his own Son, as the personal substitute and offering for guilty man. But glorious and exalted as this Almighty Being was amidst the heavenly host who worshipped before him, by guilty men for whom he came, his authority LBCT. XII.] DANGEE OF REJECTING THE GOSPEL. 399 and love have been treated with disregard and con- tempt. In all ages, the greater portion of those who have heard his word, have refused the benefits of his gracious interposition, and rejected his messages of kindness with the most rebellious and fatal indig- nity. In their actual personal intercourse with him, the generation of men to whom he was first offered crucified the Lord of Glory ; and every sinner who has since rejected the pardoning and transforming power of the Gospel, remaining impenitent under its merciful invitations and warnings, has crucified the Son of God afresh, — set his seal, and given his ap- probation, to the stand which they assumed, — and thus in deliberate contempt trodden him under his feet. He has gone to the utmost extent which his circumstances would allow, in taking part with those who hated him. And upon the just principle of our text, that comparative privilege is the proper meas- ure of comparative responsibility, they who now as- sume this ground, justifying and following out the first rejection of the Lord of life, are far more guihy, and deserving a far more dreadful punishment, than the generation who actually stained their hands with his blood. To you, the Son of God comes anew, in every invitation of his Gospel. " He that receiveth you," said he of the ministers of his word, " receiv- eth me, and he that despiseth you, despiseth me." His own divine authority is connected with the sol- emn messages which you hear. When you receive these messages of mercy, you receive him personally, you accept him as your Lord, and he dwells within you, as your hope of glory. When you reject his word, it is his personal worth which is despised, — and his authority which is the object of your disre- 400 DANGER OF REJECTING THE GOSPEL. [lECT. XII. gard. This is not the fact in a remote and secon- dary degree merely, as the contempt of earthly am- bassadors insults the authority by which they are commissioned. For the very blessing we are sent to ofTer, is Christ himself; a personal interest for you in the atonement and righteousness of the in- carnate Jehovah. The thing therefore which you reject, is Christ himself And this rejection, per- fectly voluntary and deliberate, flowing only from a disregard of Christ himself, and resulting in a con- tempt of him, is declared to be a treading of him under foot. All that you can do in the spirit of hos- tility against him is thus done. The army of the aliens, the hosts of rebellion and unbelief claim you, as acting with them to the utmost of your in- fluence to promote their dominion, and to overthrow the kingdom of Christ. And the Saviour mourns over you, as shutting yourselves out of eternal life, — and as scattering to the utmost of your power, what he gathers. But it is not merely in the character of a Creator and Ruler, that you tread the Son of God under your feet. You " count the blood of the covenant wherewith he was sanctified, an unholy thing." He comes to you as a Redeemer, suffering in your be- half, clothed with a vesture dipped in blood, bearing your iniquities, and enduring the chastisement of your peace, and making his soul an offering for your sin. It was thus to heal you by his stripes, accord- ing to the everlasting covenant with the Father and the Holy Ghost which gave him as a Saviour to a lost world, that he died for sinners. By the shed- ding of his blood, he was sanctified, acknowledged and accepted, in the accomplishment of this work LECT. XII.] DANGER OF REJECTING THE GOSPEL. 401 of mercy. And by rejecting his offer of divine atonement, and refusing the exercise of its cleansing and pardoning power upon yourselves, you treat it as an unholy and worthless thing. You proclaim it to be unnecessary and useless, and thus despise him though standing in the very attitude of gracious en- treaty, and distinguished by the most affecting testi- monials of divine compassion. How affecting and painful is this view of human guilt! How awakening ought it to be, to the con- sciences and affections of sinful men '? The Saviour stands in the sinner's path to ruin. He stops him in his madness. He extends his arms to him, beseech- ing him to stay. He points him to the wounds which have bled for him, and entreats and pleads with him to turn and live. The ungrateful man looks upoa him with anger, or with unconcern. He still entreats him : '' Turn ye, turn ye, for why will ye die ]" The infatuated rebel thrusts him from his hold, treads under foot, all his oflers and love, — scorns the sorrows which are thus inflicted on him afresh, — and hardly looking at him, or thinking of him again, presses onward in his chosen path to death. Thus have many of you done, again and again. And yet the gracious Lord has not forsaken you. Through all the changes of life, his voice still calls upon you ; and when at last, you are sinking into eternity, unpardoned and without hope, the ac- cents of his pity still echo in your ears, as the mel- anch61y evidence of his despised love, and of your increased and fearful guilt. "O that thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes." 402 DANGER OF REJECTING THE GOSPEL. [lECT. XII. But this rejection of the Saviour is not all. " They have done despite unto the Spirit of Grace." The whole Adorable Trinity is despised and rejected by the unconverted soul. By the operations of the Holy Ghost, sinners are drawn to submit themselves to the righteousness and dominion of the Son of God. All who are the children of God by their union with Christ, have been made partakers of this blessed liberty, by the same Divine Spirit. And they who remain in their condition of carelessness and sin, are resisting and despising the gracious in- fluence by which he operates upon the hearts of men. The Holy Scriptures represent this resist- ance to the Spirit by different terms of progressive strength. He is quenched^ when in the first awaken- ings of conviction upon the conscience, he arouses the sinner from his folly. He is grieved^ when still putting forth his power with unavailing affection, to draw the sinner with cords of love, he is driven from him with unconcern. He is despised^ when still unwilling to cease his strivings with men, he makes his solemn appeals to their conscience, with the fears of woe, — and to their affections, with the exhibitions of divine compassion, and yet is obsti- nately opposed, and finally compelled to leave the sinner, to follow out his own devices, and to eat of the fruit of his own ways. Through this process of increasing opposition to his power, many who listen to me have already passed, quenching, griev- ing, despising the Holy Spirit of God ; until perhaps he has left them to their own folly, and withdrawn the hope, and the offers of mercy from their souls forever. To set before you the full course of wickedness LECT. XII.] DANGER OF REJECTING THE GOSPEL. 403 you have thus run, and the guilt and dangers which you have thus assumed, I must be able to open the register of heaven, and to give you the knowledge of yourselves which belongs to God alone. There you would see the early fears and warnings which were spread before your youthful hearts ; the many awakened determinations to a renewal of life, which marked your maturing years ; the solemn convictions of truth with which the messages of the Gospel have been often impressed upon your minds ; the tears of sorrow for manifest sin, which have marked your cheeks ; the desires of deliverance from the burden of sin which have agitated your bosom ; the thousand times in which you have acknowledged to yourselves, that it was high time to seek the king- dom of God, and his righteousness, and to have se- cured to your possession, some good part which should not be taken away from you. All these, and many other occasions and instruments, would be to you the evidence, that the Spirit of God had been long striving with you with the utmost tenderness and patience. And why then, are you still unpar- doned and without God in the world ? Simply be- cause you have done despite to the Spirit of grace. You have despised the riches of his long-suflering, not willing that the goodness of God should lead you to repentance. These unsearchable riches of grace all testify against you. 'The Father's love, the Son's redemption, the Spirit's power, have all been equally in vain, and wholly in vain, for any spiritual benefit to you. And though you are ruined forever by this course of folly, — your ruin is but the measure of your guilt. III. How solemn and awakening, is the appeal 404 DANGER OF REJECTING THE GOSPEL. [lECT. XII, which the text makes to you 1 " Of how much sorer punishment, suppose ye, shall he be thought worthy?" The Almighty Jehovah appeals to your own decision in this fearful crisis. What higher guilt can attach itself to man, than is here described ] " Death without mercy" recompensed the rejection and contempt of far lower means of light and knowledge. Is there any sorer punishment than death without mercy 1 None, save in that unchang- ing woe, where men desire to die, and death flees far from them. And what character or conduct in man shall be thought worthy of this dreadful retri- bution, if this rejection of God's own Son be not? Your single violations of moral precepts are but atoms, to this globe of iniquity which is thus heaped upon your souls. The sin of scornful unbelief puts all other sins in an eclipse. They are not counted in its presence. " This is the condemnation, that light has come into the world, and men have loved dark- ness rather than light, because their deeds are evil." This has cast the talent of lead upon the ephah of wickedness. This has stopped every mouth, and counted every unconverted soul guilty before God. '' See then that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven." 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